Bhagavad-gita As It Is
CHAPTER 1: Observing the Armies on the Battlefield of Kuruksetra
©1989, The Bhaktivedanta Book Trust
Text:
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16-18,
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21-22,
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26,
27,
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29,
30,
31,
32-35,
36,
37-38,
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46
TEXT 1
dhrtarastra uvaca
dharma-ksetre kuru-ksetre
samaveta yuyutsavah
mamakah pandavas caiva
kim akurvata sanjaya
WORD FOR WORD
dhrtarastrah uvaca -- King Dhrtarastra said; dharma-ksetre
-- in the place of pilgrimage; kuru-ksetre -- in the place named
Kuruksetra; samavetah -- assembled; yuyutsavah -- desiring
to fight; mamakah -- my party (sons); pandavah -- the sons
of Pandu; ca -- and; eva -- certainly; kim -- what;
akurvata -- did they do; sanjaya -- O Sanjaya.
TRANSLATION
Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu assembled
in the place of pilgrimage at Kuruksetra, desiring to fight, what did they
do?
PURPORT
Bhagavad-gita is the widely read theistic science summarized in the
Gita-mahatmya (Glorification of the Gita). There it says
that one should read Bhagavad-gita very scrutinizingly with the
help of a person who is a devotee of Sri Krishna and try to understand it
without personally motivated interpretations. The example of clear
understanding is there in the Bhagavad-gita itself, in the way the
teaching is understood by Arjuna, who heard the Gita directly from
the Lord. If someone is fortunate enough to understand
Bhagavad-gita in that line of disciplic succession, without
motivated interpretation, then he surpasses all studies of Vedic wisdom,
and all scriptures of the world. One will find in the Bhagavad-gita
all that is contained in other scriptures, but the reader will also find
things which are not to be found elsewhere. That is the specific standard
of the Gita. It is the perfect theistic science because it is
directly spoken by the Supreme Personality of Godhead, Lord Sri Krishna.
The topics discussed by Dhrtarastra and Sanjaya, as described in the
Mahabharata, form the basic principle for this great philosophy. It
is understood that this philosophy evolved on the Battlefield of
Kuruksetra, which is a sacred place of pilgrimage from the immemorial time
of the Vedic age. It was spoken by the Lord when He was present personally
on this planet for the guidance of mankind.
The word dharma-ksetra (a place where religious rituals are
performed) is significant because, on the Battlefield of Kuruksetra, the
Supreme Personality of Godhead was present on the side of Arjuna.
Dhrtarastra, the father of the Kurus, was highly doubtful about the
possibility of his sons' ultimate victory. In his doubt, he inquired from
his secretary Sanjaya, "What did they do?" He was confident that both his
sons and the sons of his younger brother Pandu were assembled in that Field
of Kuruksetra for a determined engagement of the war. Still, his inquiry is
significant. He did not want a compromise between the cousins and brothers,
and he wanted to be sure of the fate of his sons on the battlefield.
Because the battle was arranged to be fought at Kuruksetra, which is
mentioned elsewhere in the Vedas as a place of worship -- even for the
denizens of heaven -- Dhrtarastra became very fearful about the influence of
the holy place on the outcome of the battle. He knew very well that this
would influence Arjuna and the sons of Pandu favorably, because by nature
they were all virtuous. Sanjaya was a student of Vyasa, and therefore, by
the mercy of Vyasa, Sanjaya was able to envision the Battlefield of
Kuruksetra even while he was in the room of Dhrtarastra. And so,
Dhrtarastra asked him about the situation on the battlefield.
Both the Pandavas and the sons of Dhrtarastra belong to the same family,
but Dhrtarastra's mind is disclosed herein. He deliberately claimed only
his sons as Kurus, and he separated the sons of Pandu from the family
heritage. One can thus understand the specific position of Dhrtarastra in
his relationship with his nephews, the sons of Pandu. As in the paddy field
the unnecessary plants are taken out, so it is expected from the very
beginning of these topics that in the religious field of Kuruksetra, where
the father of religion, Sri Krishna, was present, the unwanted plants like
Dhrtarastra's son Duryodhana and others would be wiped out and the
thoroughly religious persons, headed by Yudhisthira, would be established
by the Lord. This is the significance of the words dharma-ksetre and
kuru-ksetre, apart from their historical and Vedic importance.
TEXT 2
sanjaya uvaca
drstva tu pandavanikam
vyudham duryodhanas tada
acaryam upasangamya
raja vacanam abravit
WORD FOR WORD
sanjayah uvaca -- Sanjaya said; drstva -- after seeing;
tu -- but; pandava-anikam -- the soldiers of the Pandavas;
vyudham -- arranged in a military phalanx; duryodhanah --
King Duryodhana; tada -- at that time; acaryam -- the
teacher; upasangamya -- approaching; raja -- the king;
vacanam -- words; abravit -- spoke.
TRANSLATION
Sanjaya said: O King, after looking over the army arranged in military
formation by the sons of Pandu, King Duryodhana went to his teacher and
spoke the following words.
PURPORT
Dhrtarastra was blind from birth. Unfortunately, he was also bereft of
spiritual vision. He knew very well that his sons were equally blind in
the matter of religion, and he was sure that they could never reach an
understanding with the Pandavas, who were all pious since birth. Still he
was doubtful about the influence of the place of pilgrimage, and Sanjaya
could understand his motive in asking about the situation on the
battlefield. Sanjaya wanted, therefore, to encourage the despondent king
and thus assured him that his sons were not going to make any sort of
compromise under the influence of the holy place. Sanjaya therefore
informed the king that his son, Duryodhana, after seeing the military
force of the Pandavas, at once went to the commander in chief, Dronacarya,
to inform him of the real position. Although Duryodhana is mentioned as
the king, he still had to go to the commander on account of the
seriousness of the situation. He was therefore quite fit to be a
politician. But Duryodhana's diplomatic veneer could not disguise the fear
he felt when he saw the military arrangement of the Pandavas.
TEXT 3
pasyaitam pandu-putranam
acarya mahatim camum
vyudham drupada-putrena
tava sisyena dhimata
WORD FOR WORD
pasya -- behold; etam -- this; pandu-putranam -- of
the sons of Pandu; acarya -- O teacher; mahatim -- great;
camum -- military force; vyudham -- arranged;
drupada-putrena -- by the son of Drupada; tava -- your;
sisyena -- disciple; dhi-mata -- very intelligent.
TRANSLATION
O my teacher, behold the great army of the sons of Pandu, so expertly
arranged by your intelligent disciple the son of Drupada.
PURPORT
Duryodhana, a great diplomat, wanted to point out the defects of
Dronacarya, the great brahmana commander in chief. Dronacarya had
some political quarrel with King Drupada, the father of Draupadi, who was
Arjuna's wife. As a result of this quarrel, Drupada performed a great
sacrifice, by which he received the benediction of having a son who would
be able to kill Dronacarya. Dronacarya knew this perfectly well, and yet
as a liberal brahmana he did not hesitate to impart all his
military secrets when the son of Drupada, Dhrstadyumna, was entrusted to
him for military education. Now, on the Battlefield of Kuruksetra,
Dhrstadyumna took the side of the Pandavas, and it was he who arranged for
their military phalanx, after having learned the art from Dronacarya.
Duryodhana pointed out this mistake of Dronacarya's so that he might be
alert and uncompromising in the fighting. By this he wanted to point out
also that he should not be similarly lenient in battle against the
Pandavas, who were also Dronacarya's affectionate students. Arjuna,
especially, was his most affectionate and brilliant student. Duryodhana
also warned that such leniency in the fight would lead to defeat.
TEXT 4
atra sura mahesv-asa
bhimarjuna-sama yudhi
yuyudhano viratas ca
drupadas ca maha-rathah
WORD FOR WORD
atra -- here; surah -- heroes; maha-isu-asah --
mighty bowmen; bhima-arjuna -- to Bhima and Arjuna; samah --
equal; yudhi -- in the fight; yuyudhanah -- Yuyudhana;
viratah -- Virata; ca -- also; drupadah -- Drupada;
ca -- also; maha-rathah -- great fighter.
TRANSLATION
Here in this army are many heroic bowmen equal in fighting to Bhima and
Arjuna: great fighters like Yuyudhana, Virata and Drupada.
PURPORT
Even though Dhrstadyumna was not a very important obstacle in the face of
Dronacarya's very great power in the military art, there were many others
who were causes of fear. They are mentioned by Duryodhana as great
stumbling blocks on the path of victory because each and every one of them
was as formidable as Bhima and Arjuna. He knew the strength of Bhima and
Arjuna, and thus he compared the others with them.
TEXT 5
dhrstaketus cekitanah
kasirajas ca viryavan
purujit kuntibhojas ca
saibyas ca nara-pungavah
WORD FOR WORD
dhrstaketuh -- Dhrstaketu; cekitanah -- Cekitana;
kasirajah -- Kasiraja; ca -- also; virya-van -- very
powerful; purujit -- Purujit; kuntibhojah -- Kuntibhoja;
ca -- and; saibyah -- Saibya; ca -- and;
nara-pungavah -- hero in human society.
TRANSLATION
There are also great, heroic, powerful fighters like Dhrstaketu, Cekitana,
Kasiraja, Purujit, Kuntibhoja and Saibya.
TEXT 6
yudhamanyus ca vikranta
uttamaujas ca viryavan
saubhadro draupadeyas ca
sarva eva maha-rathah
WORD FOR WORD
yudhamanyuh -- Yudhamanyu; ca -- and; vikrantah --
mighty; uttamaujah -- Uttamauja; ca -- and; virya-van
-- very powerful; saubhadrah -- the son of Subhadra;
draupadeyah -- the sons of Draupadi; ca -- and; sarve
-- all; eva -- certainly; maha-rathah -- great chariot
fighters.
TRANSLATION
There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of
Subhadra and the sons of Draupadi. All these warriors are great chariot
fighters.
TEXT 7
asmakam tu visista ye
tan nibodha dvijottama
nayaka mama sainyasya
samjnartham tan bravimi te
WORD FOR WORD
asmakam -- our; tu -- but; visistah -- especially
powerful; ye -- who; tan -- them; nibodha -- just
take note of, be informed; dvija-uttama -- O best of the
brahmanas; nayakah -- captains; mama -- my; sainyasya
-- of the soldiers; samjna-artham -- for information; tan --
them; bravimi -- I am speaking; te -- to you.
TRANSLATION
But for your information, O best of the brahmanas, let me tell you about
the captains who are especially qualified to lead my military force.
TEXT 8
bhavan bhismas ca karnas ca
krpas ca samitim-jayah
asvatthama vikarnas ca
saumadattis tathaiva ca
WORD FOR WORD
bhavan -- your good self; bhismah -- Grandfather Bhisma;
ca -- also; karnah -- Karna; ca -- and; krpah
-- Krpa; ca -- and; samitim-jayah -- always victorious in
battle; asvatthama -- Asvatthama; vikarnah -- Vikarna;
ca -- as well as; saumadattih -- the son of Somadatta;
tatha -- as well as; eva -- certainly; ca -- also.
TRANSLATION
There are personalities like you, Bhisma, Karna, Krpa, Asvatthama, Vikarna
and the son of Somadatta called Bhurisrava, who are always victorious in
battle.
PURPORT
Duryodhana mentions the exceptional heroes in the battle, all of whom are
ever victorious. Vikarna is the brother of Duryodhana, Asvatthama is the
son of Dronacarya, and Saumadatti, or Bhurisrava, is the son of the King
of the Bahlikas. Karna is the half brother of Arjuna, as he was born of
Kunti before her marriage with King Pandu. Krpacarya's twin sister married
Dronacarya.
TEXT 9
anye ca bahavah sura
mad-arthe tyakta-jivitah
nana-sastra-praharanah
sarve yuddha-visaradah
WORD FOR WORD
anye -- others; ca -- also; bahavah -- in great
numbers; surah -- heroes; mat-arthe -- for my sake;
tyakta-jivitah -- prepared to risk life; nana -- many;
sastra -- weapons; praharanah -- equipped with; sarve
-- all of them; yuddha-visaradah -- experienced in military
science.
TRANSLATION
There are many other heroes who are prepared to lay down their lives for
my sake. All of them are well equipped with different kinds of weapons,
and all are experienced in military science.
PURPORT
As far as the others are concerned -- like Jayadratha, Krtavarma and Salya
-- all are determined to lay down their lives for Duryodhana's sake. In
other words, it is already concluded that all of them would die in the
Battle of Kuruksetra for joining the party of the sinful Duryodhana.
Duryodhana was, of course, confident of his victory on account of the
above-mentioned combined strength of his friends.
TEXT 10
aparyaptam tad asmakam
balam bhismabhiraksitam
paryaptam tv idam etesam
balam bhimabhiraksitam
WORD FOR WORD
aparyaptam -- immeasurable; tat -- that; asmakam --
of ours; balam -- strength; bhisma -- by Grandfather Bhisma;
abhiraksitam -- perfectly protected; paryaptam -- limited;
tu -- but; idam -- all this; etesam -- of the
Pandavas; balam -- strength; bhima -- by Bhima;
abhiraksitam -- carefully protected.
TRANSLATION
Our strength is immeasurable, and we are perfectly protected by
Grandfather Bhisma, whereas the strength of the Pandavas, carefully
protected by Bhima, is limited.
PURPORT
Herein an estimation of comparative strength is made by Duryodhana. He
thinks that the strength of his armed forces is immeasurable, being
specifically protected by the most experienced general, Grandfather
Bhisma. On the other hand, the forces of the Pandavas are limited, being
protected by a less experienced general, Bhima, who is like a fig in the
presence of Bhisma. Duryodhana was always envious of Bhima because he knew
perfectly well that if he should die at all, he would only be killed by
Bhima. But at the same time, he was confident of his victory on account of
the presence of Bhisma, who was a far superior general. His conclusion
that he would come out of the battle victorious was well ascertained.
TEXT 11
ayanesu ca sarvesu
yatha-bhagam avasthitah
bhismam evabhiraksantu
bhavantah sarva eva hi
WORD FOR WORD
ayanesu -- in the strategic points; ca -- also;
sarvesu -- everywhere; yatha-bhagam -- as differently
arranged; avasthitah -- situated; bhismam -- unto
Grandfather Bhisma; eva -- certainly; abhiraksantu -- should
give support; bhavantah -- you; sarve -- all respectively;
eva hi -- certainly.
TRANSLATION
All of you must now give full support to Grandfather Bhisma, as you stand
at your respective strategic points of entrance into the phalanx of the
army.
PURPORT
Duryodhana, after praising the prowess of Bhisma, further considered that
others might think that they had been considered less important, so in his
usual diplomatic way, he tried to adjust the situation in the above words.
He emphasized that Bhismadeva was undoubtedly the greatest hero, but he
was an old man, so everyone must especially think of his protection from
all sides. He might become engaged in the fight, and the enemy might take
advantage of his full engagement on one side. Therefore, it was important
that other heroes not leave their strategic positions and allow the enemy
to break the phalanx. Duryodhana clearly felt that the victory of the
Kurus depended on the presence of Bhismadeva. He was confident of the full
support of Bhismadeva and Dronacarya in the battle because he well knew
that they did not even speak a word when Arjuna's wife Draupadi, in her
helpless condition, had appealed to them for justice while she was being
forced to appear naked in the presence of all the great generals in the
assembly. Although he knew that the two generals had some sort of
affection for the Pandavas, he hoped that these generals would now
completely give it up, as they had done during the gambling performances.
TEXT 12
tasya sanjanayan harsam
kuru-vrddhah pitamahah
simha-nadam vinadyoccaih
sankham dadhmau pratapavan
WORD FOR WORD
tasya -- his; sanjanayan -- increasing; harsam --
cheerfulness; kuru-vrddhah -- the grandsire of the Kuru dynasty
(Bhisma); pitamahah -- the grandfather; simha-nadam --
roaring sound, like that of a lion; vinadya -- vibrating;
uccaih -- very loudly; sankham -- conchshell; dadhmau
-- blew; pratapa-van -- the valiant.
TRANSLATION
Then Bhisma, the great valiant grandsire of the Kuru dynasty, the
grandfather of the fighters, blew his conchshell very loudly, making a
sound like the roar of a lion, giving Duryodhana joy.
PURPORT
The grandsire of the Kuru dynasty could understand the inner meaning of
the heart of his grandson Duryodhana, and out of his natural compassion
for him he tried to cheer him by blowing his conchshell very loudly,
befitting his position as a lion. Indirectly, by the symbolism of the
conchshell, he informed his depressed grandson Duryodhana that he had no
chance of victory in the battle, because the Supreme Lord Krishna was on
the other side. But still, it was his duty to conduct the fight, and no
pains would be spared in that connection.
TEXT 13
tatah sankhas ca bheryas ca
panavanaka-gomukhah
sahasaivabhyahanyanta
sa sabdas tumulo 'bhavat
WORD FOR WORD
tatah -- thereafter; sankhah -- conchshells; ca --
also; bheryah -- large drums; ca -- and; panava-anaka
-- small drums and kettledrums; gomukhah -- horns; sahasa --
all of a sudden; eva -- certainly; abhyahanyanta -- were
simultaneously sounded; sah -- that; sabdah -- combined
sound; tumulah -- tumultuous; abhavat -- became.
TRANSLATION
After that, the conchshells, drums, bugles, trumpets and horns were all
suddenly sounded, and the combined sound was tumultuous.
TEXT 14
tatah svetair hayair yukte
mahati syandane sthitau
madhavah pandavas caiva
divyau sankhau pradadhmatuh
WORD FOR WORD
tatah -- thereafter; svetaih -- with white; hayaih --
horses; yukte -- being yoked; mahati -- in a great;
syandane -- chariot; sthitau -- situated; madhavah --
Krishna (the husband of the goddess of fortune); pandavah -- Arjuna
(the son of Pandu); ca -- also; eva -- certainly;
divyau -- transcendental; sankhau -- conchshells;
pradadhmatuh -- sounded.
TRANSLATION
On the other side, both Lord Krishna and Arjuna, stationed on a great
chariot drawn by white horses, sounded their transcendental conchshells.
PURPORT
In contrast with the conchshell blown by Bhismadeva, the conchshells in
the hands of Krishna and Arjuna are described as transcendental. The
sounding of the transcendental conchshells indicated that there was no
hope of victory for the other side because Krishna was on the side of the
Pandavas. Jayas tu pandu-putranam yesam pakse janardanah. Victory
is always with persons like the sons of Pandu because Lord Krishna is
associated with them. And whenever and wherever the Lord is present, the
goddess of fortune is also there because the goddess of fortune never
lives alone without her husband. Therefore, victory and fortune were
awaiting Arjuna, as indicated by the transcendental sound produced by the
conchshell of Vishnu, or Lord Krishna. Besides that, the chariot on which
both the friends were seated had been donated by Agni (the fire-god) to
Arjuna, and this indicated that this chariot was capable of conquering all
sides, wherever it was drawn over the three worlds.
TEXT 15
pancajanyam hrsikeso
devadattam dhananjayah
paundram dadhmau maha-sankham
bhima-karma vrkodarah
WORD FOR WORD
pancajanyam -- the conchshell named Pancajanya; hrsika-isah
-- Hrsikesa (Krishna, the Lord who directs the senses of the devotees);
devadattam -- the conchshell named Devadatta; dhanam-jayah
-- Dhananjaya (Arjuna, the winner of wealth); paundram -- the conch
named Paundra; dadhmau -- blew; maha-sankham -- the terrific
conchshell; bhima-karma -- one who performs herculean tasks;
vrka-udarah -- the voracious eater (Bhima).
TRANSLATION
Lord Krishna blew His conchshell, called Pancajanya; Arjuna blew his, the
Devadatta; and Bhima, the voracious eater and performer of herculean
tasks, blew his terrific conchshell, called Paundra.
PURPORT
Lord Krishna is referred to as Hrsikesa in this verse because He is the
owner of all senses. The living entities are part and parcel of Him, and
therefore the senses of the living entities are also part and parcel of
His senses. The impersonalists cannot account for the senses of the living
entities, and therefore they are always anxious to describe all living
entities as sense-less, or impersonal. The Lord, situated in the hearts of
all living entities, directs their senses. But He directs in terms of the
surrender of the living entity, and in the case of a pure devotee He
directly controls the senses. Here on the Battlefield of Kuruksetra the
Lord directly controls the transcendental senses of Arjuna, and thus His
particular name of Hrsikesa. The Lord has different names according to His
different activities. For example, His name is Madhusudana because He
killed the demon of the name Madhu; His name is Govinda because He gives
pleasure to the cows and to the senses; His name is Vasudeva because He
appeared as the son of Vasudeva; His name is Devaki-nandana because He
accepted Devaki as His mother; His name is Yasoda-nandana because He
awarded His childhood pastimes to Yasoda at Vrindavan; His name is
Partha-sarathi because He worked as charioteer of His friend Arjuna.
Similarly, His name is Hrsikesa because He gave direction to Arjuna on the
Battlefield of Kuruksetra.
Arjuna is referred to as Dhananjaya in this verse because he helped his
elder brother in fetching wealth when it was required by the king to make
expenditures for different sacrifices. Similarly, Bhima is known as
Vrkodara because he could eat as voraciously as he could perform herculean
tasks, such as killing the demon Hidimba. So the particular types of
conchshell blown by the different personalities on the side of the
Pandavas, beginning with the Lord's, were all very encouraging to the
fighting soldiers. On the other side there were no such credits, nor the
presence of Lord Krishna, the supreme director, nor that of the goddess of
fortune. So they were predestined to lose the battle -- and that was the
message announced by the sounds of the conchshells.
TEXTS 16-18
anantavijayam raja
kunti-putro yudhisthirah
nakulah sahadevas ca
sughosa-manipuspakau
kasyas ca paramesv-asah
khandi ca maha-rathah
dhrstadyumno viratas ca
satyakis caparajitah
drupado draupadeyas ca
sarvasah prthivi-pate
saubhadras ca maha-bahuh
sankhan dadhmuh prthak prthak
WORD FOR WORD
ananta-vijayam -- the conch named Ananta-vijaya; raja -- the
king; kunti-putrah -- the son of Kunti; yudhisthirah --
Yudhisthira; nakulah -- Nakula; sahadevah -- Sahadeva;
ca -- and; sughosa-mani-puspakau -- the conches named
Sughosa and Manipuspaka; kasyah -- the King of Kasi (Varanasi);
ca -- and; parama-isu-asah -- the great archer;
sikhandi -- Sikhandi; ca -- also; maha-rathah -- one
who can fight alone against thousands; dhrstadyumnah --
Dhrstadyumna (the son of King Drupada); viratah -- Virata (the
prince who gave shelter to the Pandavas while they were in disguise);
ca -- also; satyakih -- Satyaki (the same as Yuyudhana, the
charioteer of Lord Krishna); ca -- and; aparajitah -- who
had never been vanquished; drupadah -- Drupada, the King of
Pancala; draupadeyah -- the sons of Draupadi; ca -- also;
sarvasah -- all; prthivi-pate -- O King; saubhadrah
-- Abhimanyu, the son of Subhadra; ca -- also; maha-bahuh --
mighty-armed; sankhan -- conchshells; dadhmuh -- blew;
prthak prthak -- each separately.
TRANSLATION
King Yudhisthira, the son of Kunti, blew his conchshell, the
Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka.
That great archer the King of Kasi, the great fighter Sikhandi,
Dhrstadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of
Draupadi, and the others, O King, such as the mighty-armed son of
Subhadra, all blew their respective conchshells.
PURPORT
Sanjaya informed King Dhrtarastra very tactfully that his unwise policy of
deceiving the sons of Pandu and endeavoring to enthrone his own sons on
the seat of the kingdom was not very laudable. The signs already clearly
indicated that the whole Kuru dynasty would be killed in that great
battle. Beginning with the grandsire, Bhisma, down to the grandsons like
Abhimanyu and others -- including kings from many states of the world --
all were present there, and all were doomed. The whole catastrophe was due
to King Dhrtarastra, because he encouraged the policy followed by his
sons.
TEXT 19
sa ghoso dhartarastranam
hrdayani vyadarayat
nabhas ca prthivim caiva
tumulo 'bhyanunadayan
WORD FOR WORD
sah -- that; ghosah -- vibration; dhartarastranam --
of the sons of Dhrtarastra; hrdayani -- hearts; vyadarayat
-- shattered; nabhah -- the sky; ca -- also; prthivim
-- the surface of the earth; ca -- also; eva -- certainly;
tumulah -- uproarious; abhyanunadayan -- resounding.
TRANSLATION
The blowing of these different conchshells became uproarious. Vibrating
both in the sky and on the earth, it shattered the hearts of the sons of
Dhrtarastra.
PURPORT
When Bhisma and the others on the side of Duryodhana blew their respective
conchshells, there was no heart-breaking on the part of the Pandavas. Such
occurrences are not mentioned, but in this particular verse it is
mentioned that the hearts of the sons of Dhrtarastra were shattered by the
sounds vibrated by the Pandavas' party. This is due to the Pandavas and
their confidence in Lord Krishna. One who takes shelter of the Supreme
Lord has nothing to fear, even in the midst of the greatest calamity.
TEXT 20
atha vyavasthitan drstva
dhartarastran kapi-dhvajah
pravrtte sastra-sampate
dhanur udyamya pandavah
hrsikesam tada vakyam
idam aha mahi-pate
WORD FOR WORD
atha -- thereupon; vyavasthitan -- situated; drstva
-- looking upon; dhartarastran -- the sons of Dhrtarastra;
kapi-dhvajah -- he whose flag was marked with Hanuman;
pravrtte -- while about to engage; sastra-sampate -- in
releasing his arrows; dhanuh -- bow; udyamya -- taking up;
pandavah -- the son of Pandu (Arjuna); hrsikesam -- unto
Lord Krishna; tada -- at that time; vakyam -- words;
idam -- these; aha -- said; mahi-pate -- O King.
TRANSLATION
At that time Arjuna, the son of Pandu, seated in the chariot bearing the
flag marked with Hanuman, took up his bow and prepared to shoot his
arrows. O King, after looking at the sons of Dhrtarastra drawn in military
array, Arjuna then spoke to Lord Krishna these words.
PURPORT
The battle was just about to begin. It is understood from the above
statement that the sons of Dhrtarastra were more or less disheartened by
the unexpected arrangement of military force by the Pandavas, who were
guided by the direct instructions of Lord Krishna on the battlefield. The
emblem of Hanuman on the flag of Arjuna is another sign of victory because
Hanuman cooperated with Lord Rama in the battle between Rama and Ravana,
and Lord Rama emerged victorious. Now both Rama and Hanuman were present
on the chariot of Arjuna to help him. Lord Krishna is Rama Himself, and
wherever Lord Rama is, His eternal servitor Hanuman and His eternal
consort Sita, the goddess of fortune, are present. Therefore, Arjuna had
no cause to fear any enemies whatsoever. And above all, the Lord of the
senses, Lord Krishna, was personally present to give him direction. Thus,
all good counsel was available to Arjuna in the matter of executing the
battle. In such auspicious conditions, arranged by the Lord for His
eternal devotee, lay the signs of assured victory.
TEXTS 21-22
arjuna uvaca
senayor ubhayor madhye
ratham sthapaya me 'cyuta
yavad etan nirikse 'ham
yod dhu-kaman avasthitan
kair maya saha yoddhavyam
asmin rana-samudyame
WORD FOR WORD
arjunah uvaca -- Arjuna said; senayoh -- of the armies;
ubhayoh -- both; madhye -- between; ratham -- the
chariot; sthapaya -- please keep; me -- my; acyuta --
O infallible one; yavat -- as long as; etan -- all these;
nirikse -- may look upon; aham -- I; yoddhu-kaman --
desiring to fight; avasthitan -- arrayed on the battlefield;
kaih -- with whom; maya -- by me; saha -- together;
yoddhavyam -- have to fight; asmin -- in this; rana
-- strife; samudyame -- in the attempt.
TRANSLATION
Arjuna said: O infallible one, please draw my chariot between the two
armies so that I may see those present here, who desire to fight, and with
whom I must contend in this great trial of arms.
PURPORT
Although Lord Krishna is the Supreme Personality of Godhead, out of His
causeless mercy He was engaged in the service of His friend. He never
fails in His affection for His devotees, and thus He is addressed herein
as infallible. As charioteer, He had to carry out the orders of Arjuna,
and since He did not hesitate to do so, He is addressed as infallible.
Although He had accepted the position of a charioteer for His devotee, His
supreme position was not challenged. In all circumstances, He is the
Supreme Personality of Godhead, Hrsikesa, the Lord of the total senses.
The relationship between the Lord and His servitor is very sweet and
transcendental. The servitor is always ready to render service to the
Lord, and, similarly, the Lord is always seeking an opportunity to render
some service to the devotee. He takes greater pleasure in His pure
devotee's assuming the advantageous position of ordering Him than He does
in being the giver of orders. Since He is master, everyone is under His
orders, and no one is above Him to order Him. But when He finds that a
pure devotee is ordering Him, He obtains transcendental pleasure, although
He is the infallible master of all circumstances.
As a pure devotee of the Lord, Arjuna had no desire to fight with his
cousins and brothers, but he was forced to come onto the battlefield by
the obstinacy of Duryodhana, who was never agreeable to any peaceful
negotiation. Therefore, he was very anxious to see who the leading persons
present on the battlefield were. Although there was no question of a
peacemaking endeavor on the battlefield, he wanted to see them again, and
to see how much they were bent upon demanding an unwanted war.
TEXT 23
yotsyamanan avekse 'ham
ya ete 'tra samagatah
dhartarastrasya durbuddher
yuddhe priya-cikirsavah
WORD FOR WORD
yotsyamanan -- those who will be fighting; avekse -- let me
see; aham -- I; ye -- who; ete -- those; atra
-- here; samagatah -- assembled; dhartarastrasya -- for the
son of Dhrtarastra; durbuddheh -- evil-minded; yuddhe -- in
the fight; priya -- well; cikirsavah -- wishing.
TRANSLATION
Let me see those who have come here to fight, wishing to please the
evil-minded son of Dhrtarastra.
PURPORT
It was an open secret that Duryodhana wanted to usurp the kingdom of the
Pandavas by evil plans, in collaboration with his father, Dhrtarastra.
Therefore, all persons who had joined the side of Duryodhana must have
been birds of the same feather. Arjuna wanted to see them on the
battlefield before the fight was begun, just to learn who they were, but
he had no intention of proposing peace negotiations with them. It was also
a fact that he wanted to see them to make an estimate of the strength
which he had to face, although he was quite confident of victory because
Krishna was sitting by his side.
TEXT 24
sanjaya uvaca
evam ukto hrsikeso
gudakesena bharata
senayor ubhayor madhye
sthapayitva rathottamam
WORD FOR WORD
sanjayah uvaca -- Sanjaya said; evam -- thus; uktah
-- addressed; hrsikesah -- Lord Krishna; gudakesena -- by
Arjuna; bharata -- O descendant of Bharata; senayoh -- of
the armies; ubhayoh -- both; madhye -- in the midst;
sthapayitva -- placing; ratha-uttamam -- the finest chariot.
TRANSLATION
Sanjaya said: O descendant of Bharata, having thus been addressed by
Arjuna, Lord Krishna drew up the fine chariot in the midst of the armies
of both parties.
PURPORT
In this verse Arjuna is referred to as Gudakesa. Gudaka means
sleep, and one who conquers sleep is called gudakesa. Sleep also
means ignorance. So Arjuna conquered both sleep and ignorance because of
his friendship with Krishna. As a great devotee of Krishna, he could not
forget Krishna even for a moment, because that is the nature of a devotee.
Either in waking or in sleep, a devotee of the Lord can never be free from
thinking of Krishna's name, form, qualities and pastimes. Thus a devotee
of Krishna can conquer both sleep and ignorance simply by thinking of
Krishna constantly. This is called Krishna consciousness, or
samadhi. As Hrsikesa, or the director of the senses and mind of
every living entity, Krishna could understand Arjuna's purpose in placing
the chariot in the midst of the armies. Thus He did so, and spoke as
follows.
TEXT 25
bhisma-drona-pramukhatah
sarvesam ca mahi-ksitam
uvaca partha pasyaitan
samavetan kurun iti
WORD FOR WORD
bhisma -- Grandfather Bhisma; drona -- the teacher Drona;
pramukhatah -- in front of; sarvesam -- all; ca --
also; mahi-ksitam -- chiefs of the world; uvaca -- said;
partha -- O son of Prtha; pasya -- just behold; etan
-- all of them; samavetan -- assembled; kurun -- the members
of the Kuru dynasty; iti -- thus.
TRANSLATION
In the presence of Bhisma, Drona and all the other chieftains of the
world, the Lord said, Just behold, Partha, all the Kurus assembled here.
PURPORT
As the Supersoul of all living entities, Lord Krishna could understand
what was going on in the mind of Arjuna. The use of the word Hrsikesa in
this connection indicates that He knew everything. And the word Partha, or
the son of Kunti, or Prtha, is also similarly significant in reference to
Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was
the son of Prtha, the sister of His own father Vasudeva, He had agreed to
be the charioteer of Arjuna. Now what did Krishna mean when He told Arjuna
to "behold the Kurus"? Did Arjuna want to stop there and not fight?
Krishna never expected such things from the son of His aunt Prtha. The
mind of Arjuna was thus predicted by the Lord in friendly joking.
TEXT 26
tatrapasyat sthitan parthah
pitrn atha pitamahan
acaryan matulan bhratrn
putran pautran sakhims tatha
svasuran suhrdas caiva
nayor ubhayor api
WORD FOR WORD
tatra -- there; apasyat -- he could see; sthitan --
standing; parthah -- Arjuna; pitrn -- fathers; atha
-- also; pitamahan -- grandfathers; acaryan -- teachers;
matulan -- maternal uncles; bhratrn -- brothers;
putran -- sons; pautran -- grandsons; sakhin --
friends; tatha -- too; svasuran -- fathers-in-law;
suhrdah -- well-wishers; ca -- also; eva --
certainly; senayoh -- of the armies; ubhayoh -- of both
parties; api -- including.
TRANSLATION
There Arjuna could see, within the midst of the armies of both parties,
his fathers, grandfathers, teachers, maternal uncles, brothers, sons,
grandsons, friends, and also his fathers-in-law and well-wishers.
PURPORT
On the battlefield Arjuna could see all kinds of relatives. He could see
persons like Bhurisrava, who were his father's contemporaries,
grandfathers Bhisma and Somadatta, teachers like Dronacarya and Krpacarya,
maternal uncles like Salya and Sakuni, brothers like Duryodhana, sons like
Laksmana, friends like Asvatthama, well-wishers like Krtavarma, etc. He
could see also the armies which contained many of his friends.
TEXT 27
tan samiksya sa kaunteyah
sarvan bandhun avasthitan
krpaya parayavisto
visidann idam abravit
WORD FOR WORD
tan -- all of them; samiksya -- after seeing; sah --
he; kaunteyah -- the son of Kunti; sarvan -- all kinds of;
bandhun -- relatives; avasthitan -- situated; krpaya
-- by compassion; paraya -- of a high grade; avistah --
overwhelmed; visidan -- while lamenting; idam -- thus;
abravit -- spoke.
TRANSLATION
When the son of Kunti, Arjuna, saw all these different grades of friends
and relatives, he became overwhelmed with compassion and spoke thus.
TEXT 28
arjuna uvaca
drstvemam sva-janam krsna
yuyutsum samupasthitam
sidanti mama gatrani
mukham ca parisusyati
WORD FOR WORD
arjunah uvaca -- Arjuna said; drstva -- after seeing;
imam -- all these; sva janam -- kinsmen; krsna -- O
Krishna; yuyutsum -- all in a fighting spirit; samupasthitam
-- present; sidanti -- are quivering; mama -- my;
gatrani -- limbs of the body; mukham -- mouth; ca --
also; parisusyati -- is drying up.
TRANSLATION
Arjuna said: My dear Krishna, seeing my friends and relatives present
before me in such a fighting spirit, I feel the limbs of my body quivering
and my mouth drying up.
PURPORT
Any man who has genuine devotion to the Lord has all the good qualities
which are found in godly persons or in the demigods, whereas the
nondevotee, however advanced he may be in material qualifications by
education and culture, lacks in godly qualities. As such, Arjuna, just
after seeing his kinsmen, friends and relatives on the battlefield, was at
once overwhelmed by compassion for them who had so decided to fight
amongst themselves. As far as his soldiers were concerned, he was
sympathetic from the beginning, but he felt compassion even for the
soldiers of the opposite party, foreseeing their imminent death. And while
he was so thinking, the limbs of his body began to quiver, and his mouth
became dry. He was more or less astonished to see their fighting spirit.
Practically the whole community, all blood relatives of Arjuna, had come
to fight with him. This overwhelmed a kind devotee like Arjuna. Although
it is not mentioned here, still one can easily imagine that not only were
Arjuna's bodily limbs quivering and his mouth drying up, but he was also
crying out of compassion. Such symptoms in Arjuna were not due to weakness
but to his softheartedness, a characteristic of a pure devotee of the
Lord. It is said therefore:
yasyasti bhaktir bhagavaty akincana
sarvair gunais tatra samasate surah
harav abhaktasya kuto mahad-guna
mano-rathenasati dhavato bahih
"One who has unflinching devotion for the Personality of Godhead has all
the good qualities of the demigods. But one who is not a devotee of the
Lord has only material qualifications that are of little value. This is
because he is hovering on the mental plane and is certain to be attracted
by the glaring material energy." (SB. 5.18.12)
TEXT 29
vepathus ca sarire me
roma-harsas ca jayate
gandivam sramsate hastat
tvak caiva paridahyate
WORD FOR WORD
vepathuh -- trembling of the body; ca -- also; sarire
-- on the body; me -- my; roma-harsah -- standing of hair on
end; ca -- also; jayate -- is taking place; gandivam
-- the bow of Arjuna; sramsate -- is slipping; hastat --
from the hand; tvak -- skin; ca -- also; eva --
certainly; paridahyate -- is burning.
TRANSLATION
My whole body is trembling, my hair is standing on end, my bow Gandiva is
slipping from my hand, and my skin is burning.
PURPORT
There are two kinds of trembling of the body, and two kinds of standings
of the hair on end. Such phenomena occur either in great spiritual ecstasy
or out of great fear under material conditions. There is no fear in
transcendental realization. Arjuna's symptoms in this situation are out of
material fear -- namely, loss of life. This is evident from other symptoms
also; he became so impatient that his famous bow Gandiva was slipping from
his hands, and, because his heart was burning within him, he was feeling a
burning sensation of the skin. All these are due to a material conception
of life.
TEXT 30
na ca saknomy avasthatum
bhramativa ca me manah
nimittani ca pasyami
viparitani kesava
WORD FOR WORD
na -- nor; ca -- also; saknomi -- am I able;
avasthatum -- to stay; bhramati -- forgetting; iva --
as; ca -- and; me -- my; manah -- mind;
nimittani -- causes; ca -- also; pasyami -- I see;
viparitani -- just the opposite; kesava -- O killer of the
demon Kesi (Krishna).
TRANSLATION
I am now unable to stand here any longer. I am forgetting myself, and my
mind is reeling. I see only causes of misfortune, O Krishna, killer of the
Kesi demon.
PURPORT
Due to his impatience, Arjuna was unable to stay on the battlefield, and
he was forgetting himself on account of this weakness of his mind.
Excessive attachment for material things puts a man in such a bewildering
condition of existence. Bhayam dvitiyabhinivesatah syat (SB.
11.2.37): such fearfulness and loss of mental equilibrium take place in
persons who are too affected by material conditions. Arjuna envisioned
only painful reverses in the battlefield -- he would not be happy even by
gaining victory over the foe. The words nimittani viparitani are
significant. When a man sees only frustration in his expectations, he
thinks, "Why am I here?" Everyone is interested in himself and his own
welfare. No one is interested in the Supreme Self. Arjuna is showing
ignorance of his real self-interest by Krishna's will. One's real
self-interest lies in Vishnu, or Krishna. The conditioned soul forgets
this, and therefore suffers material pains. Arjuna thought that his
victory in the battle would only be a cause of lamentation for him.
TEXT 31
na ca sreyo 'nupasyami
hatva sva-janam ahave
na kankse vijayam krsna
na ca rajyam sukhani ca
WORD FOR WORD
na -- nor; ca -- also; sreyah -- good;
anupasyami -- do I foresee; hatva -- by killing;
sva-janam -- own kinsmen; ahave -- in the fight; na
-- nor; kankse -- do I desire; vijayam -- victory;
krsna -- O Krishna; na -- nor; ca -- also;
rajyam -- kingdom; sukhani -- happiness thereof; ca
-- also.
TRANSLATION
I do not see how any good can come from killing my own kinsmen in this
battle, nor can I, my dear Krishna, desire any subsequent victory,
kingdom, or happiness.
PURPORT
Without knowing that one's self-interest is in Vishnu (or Krishna),
conditioned souls are attracted by bodily relationships, hoping to be
happy in such situations. In such a blind conception of life, they forget
even the causes of material happiness. Arjuna appears to have even
forgotten the moral codes for a ksatriya. It is said that two kinds
of men, namely the ksatriya who dies directly in front of the
battlefield under Krishna's personal orders and the person in the
renounced order of life who is absolutely devoted to spiritual culture,
are eligible to enter into the sun globe, which is so powerful and
dazzling. Arjuna is reluctant even to kill his enemies, let alone his
relatives. He thinks that by killing his kinsmen there would be no
happiness in his life, and therefore he is not willing to fight, just as a
person who does not feel hunger is not inclined to cook. He has now
decided to go into the forest and live a secluded life in frustration. But
as a ksatriya, he requires a kingdom for his subsistence, because
the ksatriyas cannot engage themselves in any other occupation. But
Arjuna has no kingdom. Arjuna's sole opportunity for gaining a kingdom
lies in fighting with his cousins and brothers and reclaiming the kingdom
inherited from his father, which he does not like to do. Therefore he
considers himself fit to go to the forest to live a secluded life of
frustration.
TEXTS 32-35
kim no rajyena govinda
kim bhogair jivitena va
yesam arthe kanksitam no
rajyam bhogah sukhani ca
ta ime 'vasthita yuddhe
anams tyaktva dhanani ca
acaryah pitarah putras
tathaiva ca pitamahah
matulah svasurah pautrah
syalah sambandhinas tatha
etan na hantum icchami
ghnato 'pi madhusudana
api trailokya-rajyasya
hetoh kim nu mahi-krte
nihatya dhartarastran nah
ka pritih syaj janardana
WORD FOR WORD
kim -- what use; nah -- to us; rajyena -- is the
kingdom; govinda -- O Krishna; kim -- what; bhogaih
-- enjoyment; jivitena -- living; va -- either; yesam
-- of whom; arthe -- for the sake; kanksitam -- is desired;
nah -- by us; rajyam -- kingdom; bhogah -- material
enjoyment; sukhani -- all happiness; ca -- also; te
-- all of them; ime -- these; avasthitah -- situated;
yuddhe -- on this battlefield; pranan -- lives;
tyaktva -- giving up; dhanani -- riches; ca -- also;
acaryah -- teachers; pitarah -- fathers; putrah --
sons; tatha -- as well as; eva -- certainly; ca --
also; pitamahah -- grandfathers; matulah -- maternal uncles;
svasurah -- fathers-in-law; pautrah -- grandsons;
syalah -- brothers-in-law; sambandhinah -- relatives;
tatha -- as well as; etan -- all these; na -- never;
hantum -- to kill; icchami -- do I wish; ghnatah --
being killed; api -- even; madhusudana -- O killer of the
demon Madhu (Krishna); api -- even if; trai-lokya -- of the
three worlds; rajyasya -- for the kingdom; hetoh -- in
exchange; kim nu -- what to speak of; mahi-krte -- for the
sake of the earth; nihatya -- by killing; dhartarastran --
the sons of Dhrtarastra; nah -- our; ka -- what;
pritih -- pleasure; syat -- will there be; janardana
-- O maintainer of all living entities.
TRANSLATION
O Govinda, of what avail to us are a kingdom, happiness or even life
itself when all those for whom we may desire them are now arrayed on this
battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers,
maternal uncles, fathers-in-law, grandsons, brothers-in-law and other
relatives are ready to give up their lives and properties and are standing
before me, why should I wish to kill them, even though they might
otherwise kill me? O maintainer of all living entities, I am not prepared
to fight with them even in exchange for the three worlds, let alone this
earth. What pleasure will we derive from killing the sons of Dhrtarastra?
PURPORT
Arjuna has addressed Lord Krishna as Govinda because Krishna is the object
of all pleasures for cows and the senses. By using this significant word,
Arjuna indicates that Krishna should understand what will satisfy Arjuna's
senses. But Govinda is not meant for satisfying our senses. If we try to
satisfy the senses of Govinda, however, then automatically our own senses
are satisfied. Materially, everyone wants to satisfy his senses, and he
wants God to be the order supplier for such satisfaction. The Lord will
satisfy the senses of the living entities as much as they deserve, but not
to the extent that they may covet. But when one takes the opposite way --
namely, when one tries to satisfy the senses of Govinda without desiring
to satisfy one's own senses -- then by the grace of Govinda all desires of
the living entity are satisfied. Arjuna's deep affection for community and
family members is exhibited here partly due to his natural compassion for
them. He is therefore not prepared to fight. Everyone wants to show his
opulence to friends and relatives, but Arjuna fears that all his relatives
and friends will be killed on the battlefield and he will be unable to
share his opulence after victory. This is a typical calculation of
material life. The transcendental life, however, is different. Since a
devotee wants to satisfy the desires of the Lord, he can, Lord willing,
accept all kinds of opulence for the service of the Lord, and if the Lord
is not willing, he should not accept a farthing. Arjuna did not want to
kill his relatives, and if there were any need to kill them, he desired
that Krishna kill them personally. At this point he did not know that
Krishna had already killed them before their coming into the battlefield
and that he was only to become an instrument for Krishna. This fact is
disclosed in following chapters. As a natural devotee of the Lord, Arjuna
did not like to retaliate against his miscreant cousins and brothers, but
it was the Lord's plan that they should all be killed. The devotee of the
Lord does not retaliate against the wrongdoer, but the Lord does not
tolerate any mischief done to the devotee by the miscreants. The Lord can
excuse a person on His own account, but He excuses no one who has done
harm to His devotees. Therefore the Lord was determined to kill the
miscreants, although Arjuna wanted to excuse them.
TEXT 36
papam evasrayed asman
hatvaitan atatayinah
tasman narha vayam hantum
dhartarastran sa-bandhavan
sva-janam hi katham hatva
khinah syama madhava
WORD FOR WORD
papam -- vices; eva -- certainly; asrayet -- must
come upon; asman -- us; hatva -- by killing; etan --
all these; atatayinah -- aggressors; tasmat -- therefore;
na -- never; arhah -- deserving; vayam -- we;
hantum -- to kill; dhartarastran -- the sons of Dhrtarastra;
sa-bandhavan -- along with friends; sva-janam -- kinsmen;
hi -- certainly; katham -- how; hatva -- by killing;
sukhinah -- happy; syama -- will we become; madhava
-- O Krishna, husband of the goddess of fortune.
TRANSLATION
Sin will overcome us if we slay such aggressors. Therefore it is not
proper for us to kill the sons of Dhrtarastra and our friends. What should
we gain, O Krishna, husband of the goddess of fortune, and how could we be
happy by killing our own kinsmen?
PURPORT
According to Vedic injunctions there are six kinds of aggressors: (1) a
poison giver, (2) one who sets fire to the house, (3) one who attacks with
deadly weapons, (4) one who plunders riches, (5) one who occupies
another's land, and (6) one who kidnaps a wife. Such aggressors are at
once to be killed, and no sin is incurred by killing such aggressors. Such
killing of aggressors is quite befitting any ordinary man, but Arjuna was
not an ordinary person. He was saintly by character, and therefore he
wanted to deal with them in saintliness. This kind of saintliness,
however, is not for a ksatriya. Although a responsible man in the
administration of a state is required to be saintly, he should not be
cowardly. For example, Lord Rama was so saintly that people even now are
anxious to live in the kingdom of Lord Rama (rama-rajya), but Lord
Rama never showed any cowardice. Ravana was an aggressor against Rama
because Ravana kidnapped Rama's wife, Sita, but Lord Rama gave him
sufficient lessons, unparalleled in the history of the world. In Arjuna's
case, however, one should consider the special type of aggressors, namely
his own grandfather, own teacher, friends, sons, grandsons, etc. Because
of them, Arjuna thought that he should not take the severe steps necessary
against ordinary aggressors. Besides that, saintly persons are advised to
forgive. Such injunctions for saintly persons are more important than any
political emergency. Arjuna considered that rather than kill his own
kinsmen for political reasons, it would be better to forgive them on
grounds of religion and saintly behavior. He did not, therefore, consider
such killing profitable simply for the matter of temporary bodily
happiness. After all, kingdoms and pleasures derived therefrom are not
permanent, so why should he risk his life and eternal salvation by killing
his own kinsmen? Arjuna's addressing of Krishna as "Madhava," or the
husband of the goddess of fortune, is also significant in this connection.
He wanted to point out to Krishna that, as husband of the goddess of
fortune, He should not induce Arjuna to take up a matter which would
ultimately bring about misfortune. Krishna, however, never brings
misfortune to anyone, to say nothing of His devotees.
TEXTS 37-38
yady apy ete na pasyanti
lobhopahata-cetasah
kula-ksaya-krtam dosam
mitra-drohe ca patakam
katham na jneyam asmabhih
pad asman nivartitum
kula-ksaya-krtam dosam
prapasyadbhir janardana
WORD FOR WORD
yadi -- if; api -- even; ete -- they; na -- do
not; pasyanti -- see; lobha -- by greed; upahata --
overpowered; cetasah -- their hearts; kula-ksaya -- in
killing the family; krtam -- done; dosam -- fault;
mitra-drohe -- in quarreling with friends; ca -- also;
patakam -- sinful reactions; katham -- why; na --
should not; jneyam -- be known; asmabhih -- by us;
papat -- from sins; asmat -- these; nivartitum -- to
cease; kula-ksaya -- in the destruction of a dynasty; krtam
-- done; dosam -- crime; prapasyadbhih -- by those who can
see; janardana -- O Krishna.
TRANSLATION
O Janardana, although these men, their hearts overtaken by greed, see no
fault in killing one's family or quarreling with friends, why should we,
who can see the crime in destroying a family, engage in these acts of sin?
PURPORT
A ksatriya is not supposed to refuse to battle or gamble when he is
so invited by some rival party. Under such an obligation, Arjuna could not
refuse to fight, because he had been challenged by the party of
Duryodhana. In this connection, Arjuna considered that the other party
might be blind to the effects of such a challenge. Arjuna, however, could
see the evil consequences and could not accept the challenge. Obligation
is actually binding when the effect is good, but when the effect is
otherwise, then no one can be bound. Considering all these pros and cons,
Arjuna decided not to fight.
TEXT 39
kula-ksaye pranasyanti
kula-dharmah sanatanah
dharme naste kulam krtsnam
adharmo 'bhibhavaty uta
WORD FOR WORD
kula-ksaye -- in destroying the family; pranasyanti --
become vanquished; kula-dharmah -- the family traditions;
sanatanah -- eternal; dharme -- religion; naste --
being destroyed; kulam -- family; krtsnam -- whole;
adharmah -- irreligion; abhibhavati -- transforms;
uta -- it is said.
TRANSLATION
With the destruction of dynasty, the eternal family tradition is
vanquished, and thus the rest of the family becomes involved in
irreligion.
PURPORT
In the system of the varnashrama institution there are many
principles of religious traditions to help members of the family grow
properly and attain spiritual values. The elder members are responsible
for such purifying processes in the family, beginning from birth to death.
But on the death of the elder members, such family traditions of
purification may stop, and the remaining younger family members may
develop irreligious habits and thereby lose their chance for spiritual
salvation. Therefore, for no purpose should the elder members of the
family be slain.
TEXT 40
adharmabhibhavat krsna
pradusyanti kula-striyah
strisu dustasu varsneya
jayate varna-sankarah
WORD FOR WORD
adharma -- irreligion; abhibhavat -- having become
predominant; krsna -- O Krishna; pradusyanti -- become
polluted; kula-striyah -- family ladies; strisu -- by the
womanhood; dustasu -- being so polluted; varsneya -- O
descendant of Vrsni; jayate -- comes into being;
varna-sankarah -- unwanted progeny.
TRANSLATION
When irreligion is prominent in the family, O Krishna, the women of the
family become polluted, and from the degradation of womanhood, O
descendant of Vrsni, comes unwanted progeny.
PURPORT
Good population in human society is the basic principle for peace,
prosperity and spiritual progress in life. The varnashrama
religion's principles were so designed that the good population would
prevail in society for the general spiritual progress of state and
community. Such population depends on the chastity and faithfulness of its
womanhood. As children are very prone to be misled, women are similarly
very prone to degradation. Therefore, both children and women require
protection by the elder members of the family. By being engaged in various
religious practices, women will not be misled into adultery. According to
Canakya Pandita, women are generally not very intelligent and therefore
not trustworthy. So the different family traditions of religious
activities should always engage them, and thus their chastity and devotion
will give birth to a good population eligible for participating in the
varnashrama system. On the failure of such varnashrama-dharma,
naturally the women become free to act and mix with men, and thus adultery
is indulged in at the risk of unwanted population. Irresponsible men also
provoke adultery in society, and thus unwanted children flood the human
race at the risk of war and pestilence.
TEXT 41
sankaro narakayaiva
kula-ghnanam kulasya ca
patanti pitaro hy esam
lupta-pindodaka-kriyah
WORD FOR WORD
sankarah -- such unwanted children; narakaya -- make for
hellish life; eva -- certainly; kula-ghnanam -- for those
who are killers of the family; kulasya -- for the family; ca
-- also; patanti -- fall down; pitarah -- forefathers;
hi -- certainly; esam -- of them; lupta -- stopped;
pinda -- of offerings of food; udaka -- and water;
kriyah -- performances.
TRANSLATION
An increase of unwanted population certainly causes hellish life both for
the family and for those who destroy the family tradition. The ancestors
of such corrupt families fall down, because the performances for offering
them food and water are entirely stopped.
PURPORT
According to the rules and regulations of fruitive activities, there is a
need to offer periodical food and water to the forefathers of the family.
This offering is performed by worship of Vishnu, because eating the
remnants of food offered to Vishnu can deliver one from all kinds of sinful
actions. Sometimes the forefathers may be suffering from various types of
sinful reactions, and sometimes some of them cannot even acquire a gross
material body and are forced to remain in subtle bodies as ghosts. Thus,
when remnants of prasadam food are offered to forefathers by
descendants, the forefathers are released from ghostly or other kinds of
miserable life. Such help rendered to forefathers is a family tradition,
and those who are not in devotional life are required to perform such
rituals. One who is engaged in the devotional life is not required to
perform such actions. Simply by performing devotional service, one can
deliver hundreds and thousands of forefathers from all kinds of misery. It
is stated in the Bhagavatam (11.5.41):
devarsi-bhutapta-nrnam pitrnam
na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam
"Anyone who has taken shelter of the lotus feet of Mukunda, the giver of
liberation, giving up all kinds of obligation, and has taken to the path
in all seriousness, owes neither duties nor obligations to the demigods,
sages, general living entities, family members, humankind or forefathers."
Such obligations are automatically fulfilled by performance of devotional
service to the Supreme Personality of Godhead.
TEXT 42
dosair etaih kula-ghnanam
varna-sankara-karakaih
utsadyante jati-dharmah
kula-dharmas ca sasvatah
WORD FOR WORD
dosaih -- by such faults; etaih -- all these;
kula-ghnanam -- of the destroyers of the family;
varna-sankara -- of unwanted children; karakaih -- which are
causes; utsadyante -- are devastated; jati dharmah --
community projects; kula-dharmah -- family traditions; ca --
also; sasvatah -- eternal.
TRANSLATION
By the evil deeds of those who destroy the family tradition and thus give
rise to unwanted children, all kinds of community projects and family
welfare activities are devastated.
PURPORT
Community projects for the four orders of human society, combined with
family welfare activities, as they are set forth by the institution of
sanatana-dharma, or varnashrama-dharma, are designed to
enable the human being to attain his ultimate salvation. Therefore, the
breaking of the sanatana-dharma tradition by irresponsible leaders
of society brings about chaos in that society, and consequently people
forget the aim of life -- Vishnu. Such leaders are called blind, and
persons who follow such leaders are sure to be led into chaos.
TEXT 43
utsanna-kula-dharmanam
manusyanam janardana
narake niyatam vaso
bhavatity anususruma
WORD FOR WORD
utsanna -- spoiled; kula-dharmanam -- of those who have the
family traditions; manusyanam -- of such men; janardana -- O
Krishna; narake -- in hell; niyatam -- always; vasah
-- residence; bhavati -- it so becomes; iti -- thus;
anususruma -- I have heard by disciplic succession.
TRANSLATION
O Krishna, maintainer of the people, I have heard by disciplic succession
that those who destroy family traditions dwell always in hell.
PURPORT
Arjuna bases his argument not on his own personal experience, but on what
he has heard from the authorities. That is the way of receiving real
knowledge. One cannot reach the real point of factual knowledge without
being helped by the right person who is already established in that
knowledge. There is a system in the varnashrama institution by which
before death one has to undergo the process of atonement for his sinful
activities. One who is always engaged in sinful activities must utilize
the process of atonement called the prayascitta. Without doing so,
one surely will be transferred to hellish planets to undergo miserable
lives as the result of sinful activities.
TEXT 44
aho bata mahat papam
kartum vyavasita vayam
yad rajya-sukha-lobhena
hantum sva-janam udyatah
WORD FOR WORD
aho -- alas; bata -- how strange it is; mahat --
great; papam -- sins; kartum -- to perform;
vyavasitah -- have decided; vayam -- we; yat --
because; rajya-sukha-lobhena -- driven by greed for royal
happiness; hantum -- to kill; sva-janam -- kinsmen;
udyatah -- trying.
TRANSLATION
Alas, how strange it is that we are preparing to commit greatly sinful
acts. Driven by the desire to enjoy royal happiness, we are intent on
killing our own kinsmen.
PURPORT
Driven by selfish motives, one may be inclined to such sinful acts as the
killing of one's own brother, father or mother. There are many such
instances in the history of the world. But Arjuna, being a saintly devotee
of the Lord, is always conscious of moral principles and therefore takes
care to avoid such activities.
TEXT 45
yadi mam apratikaram
asastram sastra-panayah
dhartarastra rane hanyus
tan me ksemataram bhavet
WORD FOR WORD
yadi -- even if; mam -- me; apratikaram -- without
being resistant; asastram -- without being fully equipped;
sastra-panayah -- those with weapons in hand; dhartarastrah
-- the sons of Dhrtarastra; rane -- on the battlefield;
hanyuh -- may kill; tat -- that; me -- for me;
ksema-taram -- better; bhavet -- would be.
TRANSLATION
Better for me if the sons of Dhrtarastra, weapons in hand, were to kill me
unarmed and unresisting on the battlefield.
PURPORT
It is the custom -- according to ksatriya fighting principles --
that an unarmed and unwilling foe should not be attacked. Arjuna, however,
decided that even if attacked by the enemy in such an awkward position, he
would not fight. He did not consider how much the other party was bent
upon fighting. All these symptoms are due to soft-heartedness resulting
from his being a great devotee of the Lord.
TEXT 46
sanjaya uvaca
evam uktvarjunah sankhye
rathopastha upavisat
visrjya sa-saram capam
soka-samvigna-manasah
WORD FOR WORD
sanjayah uvaca -- Sanjaya said; evam -- thus; uktva
-- saying; arjunah -- Arjuna; sankhye -- in the battlefield;
ratha -- of the chariot; upasthe -- on the seat;
upavisat -- sat down again; visrjya -- putting aside;
sa-saram -- along with arrows; capam -- the bow; soka
-- by lamentation; samvigna -- distressed; manasah -- within
the mind.
TRANSLATION
Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside
his bow and arrows and sat down on the chariot, his mind overwhelmed with
grief.
PURPORT
While observing the situation of his enemy, Arjuna stood up on the
chariot, but he was so afflicted with lamentation that he sat down again,
setting aside his bow and arrows. Such a kind and soft-hearted person, in
the devotional service of the Lord, is fit to receive self-knowledge.
Thus end the Bhaktivedanta Purports to the First Chapter of the
Srimad Bhagavad-gita in the matter of Observing the Armies on the
Battlefield of Kuruksetra.
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