dhṛtarāṣṭraḥ uvāca—King Dhṛtarāṣṭra saiddharma - kṣetre—in the place of pilgrimagekuru - kṣetre—in the place named Kurukṣetrasamavetāḥ—assembledyuyutsavaḥ—desiring to fightmāmakāḥ—my party (sons)pāṇḍavāḥ—the sons of Pāṇḍuca—andeva—certainlykim—whatakurvata—did they dosañjaya—O Sañjaya .
Blended reading (Sanskrit + English inline)
dhṛtarāṣṭra uvāca
dhṛtarāṣṭraḥ uvāca
King Dhṛtarāṣṭra said
dharma-kṣetre kuru-kṣetre
dharma - kṣetre
in the place of pilgrimage
kuru - kṣetre
in the place named Kurukṣetra
samavetā yuyutsavaḥ
samavetāḥ
assembled
yuyutsavaḥ
desiring to fight
māmakāḥ pāṇḍavāś caiva
māmakāḥ
my party (sons)
pāṇḍavāḥ
the sons of Pāṇḍu
ca
and
eva
certainly
kim akurvata sañjaya
kim
what
akurvata
did they do
sañjaya
O Sañjaya .
Important Words
dharma - kṣetre—in the place of pilgrimage / field of dharma
The very first word of the Gītā. Vyāsa places *dharma* before *kuru*. Kurukṣetra is no ordinary battleground — its sanctity itself filters outcomes: dharma is favoured by the field. Dhṛtarāṣṭra's anxiety in asking *kim akurvata* is precisely that the field will not let his side prevail.
kuru - kṣetre—in the place named Kurukṣetra
A double-named field. Geographically Kuru's land, spiritually dharma's land — and a verbal echo of the root *kṛ* (to act). The whole Gītā unfolds as instruction on *what to do* on the field where action and dharma overlap.
māmakāḥ—my party, my sons
The fatal pronoun. Dhṛtarāṣṭra does not say *putrāḥ* (sons) — he says *mine*. The whole chapter, and arguably the whole catastrophe of Kurukṣetra, is concentrated in this one possessive. Spiritual life begins when the word *mine* is loosened.
yuyutsavaḥ—desiring to fight
Desiderative form of *yudh* (to fight) — not merely *fighting*, but *wishing to fight*. Vyāsa marks the inner state, not the outer act. The Gītā throughout will return to the question of *desire as the root* — long before swords are drawn.
akurvata—did they do
Imperfect of *kṛ* (to do, act) — the verb that gives *karma* its name. Dhṛtarāṣṭra's only verb in the entire Gītā is a verb of *action*. He cannot see; he can only ask what was done. The whole work answers him.
Dhṛtarāṣṭra said: O Sañjaya, after my sons and the sons of Pāṇḍu assembled in the place of pilgrimage at Kurukṣetra, desiring to fight, what did they do?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Blind Dhṛtarāṣṭra, anxious about the war's outcome, asks Sañjaya what unfolded on Kurukṣetra — already known as 'the field of dharma.' His phrasing "my sons and the Pāṇḍavas" subtly reveals the partisanship in his heart that has driven the conflict.
Further notes(विवरण · Vivaraṇa)
The opening verse of the entire Gītā. The compound dharma-kṣetra/kuru-kṣetra frames the battlefield as simultaneously a place of righteousness and Kuru territory — a tension the Gītā will resolve. Dhṛtarāṣṭra's possessive 'māmakāḥ' (my sons) versus 'pāṇḍavāḥ' (Pāṇḍu's) discloses his bias even while he feigns neutrality. The whole epic of 700 verses is framed as Sañjaya's reply.
Prose order(अन्वय · Anvaya)
हे सञ्जय! धर्म-क्षेत्रे कुरु-क्षेत्रे समवेताः युयुत्सवः मामकाः पाण्डवाः च एव किम् अकुर्वत?
he sañjaya! dharma-kṣetre kuru-kṣetre samavetāḥ yuyutsavaḥ māmakāḥ pāṇḍavāḥ ca eva kim akurvata?
O Sañjaya, what did my sons and the sons of Pāṇḍu, gathered on the field of dharma, Kurukṣetra, eager to fight, do?
√वच् perf. (perfect) 3sg.par. (parasmaipada / active voice)
said
Purport
Bhagavad-gītā is the widely read theistic science summarized in the Gītā-māhātmya ( Glorification of the Gītā ). There it says that one should read Bhagavad-gītā very scrutinizingly with the help of a person who is a devotee of Śrī Kṛṣṇa and try to understand it without personally motivated interpretations. The example of clear understanding is there in the Bhagavad-gītā itself, in the way the teaching is understood by Arjuna, who heard the Gītā directly from the Lord. If someone is fortunate enough to understand the Bhagavad-gītā 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-gītā 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 Gītā. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. The topics discussed by Dhṛtarāṣṭra and Sañjaya, as described in the Mahābhārata, form the basic principle for this great philosophy. It is understood that this philosophy evolved on the Battlefield of Kurukṣetra, 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-kṣetra (a place where religious rituals are performed) is significant because, on the Battlefield of Kurukṣetra, the Supreme Personality of Godhead was present on the side of Arjuna. Dhṛtarāṣṭra, the father of the Kurus, was highly doubtful about the possibility of his sons’ ultimate victory. In his doubt, he inquired from his secretary Sañjaya, “What did they do?” He was confident that both his sons and the sons of his younger brother Pāṇḍu were assembled in that Field of Kurukṣetra 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 Kurukṣetra, which is mentioned elsewhere in the Vedas as a place of worship – even for the denizens of heaven – Dhṛtarāṣṭra 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 Pāṇḍu favorably, because by nature they were all virtuous. Sañjaya was a student of Vyāsa, and therefore, by the mercy of Vyāsa, Sañjaya was able to envision the Battlefield of Kurukṣetra even while he was in the room of Dhṛtarāṣṭra. And so, Dhṛtarāṣṭra asked him about the situation on the battlefield. Both the Pāṇḍavas and the sons of Dhṛtarāṣṭra belong to the same family, but Dhṛtarāṣṭra’s mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pāṇḍu from the family heritage. One can thus understand the specific position of Dhṛtarāṣṭra in his relationship with his nephews, the sons of Pāṇḍu. 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 Kurukṣetra, where the father of religion, Śrī Kṛṣṇa, was present, the unwanted plants like Dhṛtarāṣṭra’s son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhiṣṭhira, would be established by the Lord. This is the significance of the words dharma-kṣetre and kuru-kṣetre, apart from their historical and Vedic importance.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
1. Dhṛtarāṣṭra said: O Sañjaya, what did my sons and the sons of Pāṇḍu do, having gathered with the desire to fight at Kurukṣetra, the place of dharma?
Commentary
How did Arjuna become bewildered and fall into ignorance? The speaker of the Mahābhārata , Vaiśampāyana, started explaining the topic to Janamejaya in the Bhīṣma Parvā, with the following words.
Dhrtarāṣṭra said, “Please tell me what my sons, headed by Duryodhana, and the sons of Pāṇḍu, headed by Yudhiṣṭhra were doing, having gathered together for fighting at Kurukṣetra?”
“But you yourself have said that they were desirous of fighting, so why are you asking what they did?”
“This place is a holy place (dharma kṣetra). Śruti says:
kurukṣetraṁ deva yajanam
Kurukṣetra is a place for worshipping the Lord. Śatapatha Brāhmaṇa, Madhyāndinīya, 14.1.1.2
It is famous as a place which produces dharma. Due to association with this great place, the evil Duryodhana and company may give up their anger and take to the path of dharma. The Pāṇḍavas are naturally following dharma. Then both sides would have intelligence to see that they should not kill their own relatives and friends, and would negotiate peace.”
Externally, he desired to show Sañjaya that he would be relieved if this were so. Internally, however, he found it hard to restrain his depression, for if there were a conciliation, then it would be difficult for his sons to claim the kingdom. “As Bhīṣma, who is on our side cannot be defeated by Arjuna, it is better that we fight. Let that happen!” It was not suitable however to show such desires externally.
There is a hidden meaning in the word kṣetra (field) in the phrase dharma-kṣetra. The field was a place for growing the grains of dharma, in the form of pious Yudhiṣṭhira, who was the very incarnation of dharma, [Note: He was the son of Dharma or Yamarāja.] along with his supporters. The field, a place for exerting oneself in the work of cultivating, was the place in which Kṛṣṇa, the nourisher of dharma, would encourage Yudhiṣṭhira. The field, a place for many projects like blocking irrigation dykes and watering, was the place where Kṛṣṇa would assist Yudhiṣṭhira in many ways to establish the grains of dharma. The same field is also a place for weeds to grow. The weeds, enemies of the grains, in the form of Duryodhana and others, also grew there, but would be destroyed by Kṛṣṇa.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
1. Dhṛtarāṣṭra said: O Sañjaya, what did my sons and the sons of Pāṇḍu do, having gathered, desirous of fighting at Kurukṣetra, the place of dharma?
Commentary
The sage in the first chapter of the Gītā has revealed events related to the conversation which took place between Arjuna and Kṛṣṇa at the beginning of the war. The intention of this narration is to praise the conversation between Kṛṣṇa and Arjuna. The description continues for twenty seven verses.
Knowing that Kṛṣṇa was accompanying Arjuna as his driver, Dhṛtarāstra, doubting the victory of his own sons, questioned Sañjaya. Actually Vaiśampāyana is relating everything to Janmejaya.
“What did my sons and the Pāṇḍavas do, gathered together at Kurukṣetra, desiring to fight?”
“You have already said that they gathered to fight, so they will certainly fight. What is your intention is asking again what they did?”
“This is happening at Kurukṣetra, a place of dharma. The śruti says: yad anu kurukṣetraṁ devānāṁ deva-yajanaṁ sarveṣāṁ bhūtānāṁ brahma-sadanam: Kurukṣetra is a place for sacrifice to the devatās by those who are like the devas. It is the abode of brahman for all living beings. (Jabala Upaniṣad 1) From this we understand that it has become famous as a place for increasing dharma. Under its influence, will my sons give up their animosity and give the kingdom to the Pāṇḍavas? Or will perhaps the Pāṇḍavas, who are always following dharma, consider at this place of dharma that it is best to go the forest out of fear of committing adharma in the form of destruction of the family traditions by fighting? O Sañjaya (destroyer), by the mercy of Vyāsa you have destroyed all attraction and repulsion within yourself. Therefore you should speak the truth to me.”
By not mentioning that the Pāṇḍavas were also his relatives and mentioning only his sons as his own (māmaka), he revealed his hatred for them.
“In a field of grains, the weeds which look similar to the grain, but are obstacles to their growth, are eventually pulled out. Similarly, at the field of dharma, your sons, who are but imitations of dharma and opposers of dharma, will also be destroyed.” This is the unintentional, hidden meaning of the word dharma kṣetra, (uttered by Dhṛtarāstra himself), by the grace of Sarasvatī (skillful in use of words).
Bhūrijana Dāsa
Gauḍīya
Commentary
Sanjaya was Dhrtarastra's secretary. After the battle had been going on for quite a few days, after Bhisma had fallen from the battlefield, Sanjaya, who was fighting in the battle, journed to Hastinapura to tell this news to Dhrtarastra and he start by relating what happened up to this point in the battle, and this wonderful dialogue between Krsna and Arjuna.
Srila Prabhupada explains in his Purport: "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 V 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."
Because he was bad, Dhrtarastra did not want the 'good' place to put its favorable influence because that would diminish the power of his sons. Possibly his sons and the Pandavas would compromise and he didn't want that due to the influence of Dharmaksetre or Kuruksetra. And possibly the Pandavas would become stronger or possibly the Pandavas would leave the battlefield. He didn't want any of that. He wanted a battle, he wanted a war and he wanted the Pandavas anihilated. Even though he is asking in a neutral way, his consciousness is not at all neutral.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
Dhrtarashtra inquires from Sanjaya
“After my sons and the sons of Pandu assembled in the place of pilgrimage (Dharma-ksetra) at Kuruksetra, desiring to fight, what did they do?”
Focus of Learning
(a) Bhagavad-gita is the perfect theistic science – because the Supreme Personality of Godhead
personally spoke it
(b) How to study Bhagavad-gita – (Srila Prabhupada quotes this based on Gita-mahatmaya):
Scrutinizingly
With the help of devotees of Sri Krishna
Without personally motivated interpretations
In the line of disciplic succession
(c) Example of clear understanding of Bhagavad-gita – It is given in the Gita itself, in the way the
teaching is understood by Arjuna, who heard the Gita directly from the Lord
(d) Benefits of such study – one surpasses all studies of Vedic wisdom and all scriptures of the world
(e) Specific standard of Bhagavad-gita – It contains all that is contained in other scriptures, but also
that which is not to be found elsewhere
(f) Dhrtarashtra inquiry reveals Dhrtarashtra’s doubtful and fearful mind (Shown by 2 points)
1. Partial to his own sons – Dhrtarashtra refers to only his sons as ‘Kurus’ which shows his
specific position in relation to his nephews, the Pandavas
2. Uses the specific words ‘Dharma-kshetra’ and ‘Kuru-kshetra’ – Their importance is as
follows:
Kuru-kshetra is a sacred place of pilgrimage from immemorial time of the Vedic age
Kuru-kshetra is a holy place and a place of worship even for heavenly denizens
The Supreme Personality of Godhead is personally present on the Pandavas side
Pandavas are virtuous – therefore the holy place may influence them
Dhrtarashtra is fearful about the holy influences on the fate of the battle because:
It may influence his own sons to compromise, or
He hoped that under the holy influence, the Pandavas may renounce their claim, to avoid bloodshed
Analogy: Paddy field (Kshetra) – unnecessary weeds taken out, similarly in religious ‘field’ of Kuru-kshetra in the presence of the ‘father of religion’ Sri Krishna, unwanted plants like Dhrtarashtra and his son Duryodhana and others would be wiped out
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.1 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.1 Dharmaksetre etc. Here some [authors] offer a different explanation as1 :-Kuruksetra : the man's body is the ksetra i.e., the facilitator, of the kurus, i.e., the sense-organs. 2 The same is the field of all wordly duties, since it is the cuse of their birth; which is also the field of the righteous act that has been described as :
'This is the highest righteous act viz., to realise the Self by means of the Yogas';
and which is the protector4 [of the embodied Self] by achieving emancipation [by means of this], through the destruction of all duties. It is the location where there is the confrontation among all ksatras, the murderous ones-because the root ksad means 'to kill' - viz, passion and asceticism, wrath and forbearance, and others that stand in the mutual relationship of the slayer and the slain. Those that exist in it are the mamakas,-i.e., the intentions that are worthy of man of ignorance and are the products of ignorance-and those that are born of Pandu: i.e., the intentions, of which the soul is the very knowledge itself5 and which are worthy of persons of pure knowledge. What did they do? In other words, which were vanished by what? Mamaka : a man of ignorance as he utters [always] 'mine'6. Pandu : the pure one.7
Swami Sivananda
Classical
Translation
1.1 Dhritarashtra said What did my people and the sons of Pandu do when they had assembled
together eager for battle on the holy plain of Kurukshetra, O Sanjaya.
Commentary
1.1 धर्मक्षेत्रे on the holy plain? कुरुक्षेत्रे in Kurukshetra? समवेताः assembled together? युयुत्सवः desirous to fight? मामकाः my people? पाण्डवाः the sons of Pandu? च and? एव also? किम् what? अकुर्वत did do? सञ्जय O Sanjaya.Commentary Dharmakshetra -- that place which protects Dharma is Dharmakshetra. Because it was in the land of the Kurus? it was called Kurukshetra.Sanjaya is one who has conered likes and dislikes and who is impartial.
Swami Gambhīrānanda
Classical
Translation
1.1. Dhrtarastra said O Sanjaya, what did my sons (and others) and Pandu's sons (and others) actually do when, eager for battle, they assembled on the sacred field, the Kuruksetra (Field of the Kurus)?
Shri Purohit Swami
Classical
Translation
1.1 The King Dhritarashtra asked: "O Sanjaya! What happened on the sacred battlefield of Kurukshetra, when my people gathered against the Pandavas?"
Identifying with 'my' people versus 'their' people is the seed of all conflict; spiritual vision sees every soul as Kṛṣṇa's part and parcel.
Practical Applications
When you say 'my family' or 'my team,' notice the subtle bias — are you defending dharma, or just defending your side?
Begin each day acknowledging that everything you call 'mine' is in your stewardship, not your possession.
Before reacting to news, pause and ask: am I responding from anxiety, or from genuine inquiry?
Reflection Questions
Where in my life am I behaving like Dhṛtarāṣṭra — protecting 'my' side instead of dharma?
What anxieties about outcomes reveal where I am still materially attached?
For Each Age Group
youth
When you cheer for your team, school, or fandom, notice if you secretly feel superior to outsiders — Kṛṣṇa sees every soul equally.
Don't let popularity decide who you spend time with; value spiritual qualities over social cliques.
When parents or teachers correct you, ask: am I defending dharma, or just my pride?
householder
Examine your protectiveness over family — is it nurturing souls toward Kṛṣṇa, or just preserving 'my' tribe?
Welcome devotees from outside your immediate circle into the home; treat all as Kṛṣṇa's children.
When making financial or career decisions affecting family, ask: am I serving dharma, or my comfort?
senior
As you reflect on a lifetime's accumulations, recognize what was truly 'yours' versus what was Kṛṣṇa's gift on temporary loan.
Speak about devotees and family with appreciation, not territorial pride.
Use accumulated experience to guide others toward Kṛṣṇa, not toward worldly success markers.
Common Pitfalls
Confusing genuine inquiry ('what is happening?') with anxious meddling ('whose side is winning?').
Calling tribal loyalty 'dharma' — but real dharma sometimes asks us to dissent from our own group.
Saying 'all are God's children' philosophically while treating outsiders with subtle suspicion.
Discussion Prompts
Share an example from this past week where you noticed yourself protecting 'my' side over the truth.
What is the difference between healthy family loyalty and the bias Dhṛtarāṣṭra exemplifies in this verse?
How does our consumer media reinforce or challenge the 'my-tribe' instinct?
Role Play
Imagine you are at a family dinner and a relative makes a sharp criticism of a devotee from outside your community. The room goes quiet. Drawing from this verse, how would you respond — without either silencing the relative or abandoning the absent devotee?
Objections & Responses
But isn't loyalty to one's family or community a virtue? Loyalty grounded in dharma is virtuous. The verse warns against loyalty that supersedes dharma. Dhṛtarāṣṭra's anxiety is loyalty without principle — wanting his sons to win, not wanting truth to prevail.
If we see all souls as equal, doesn't that erase our real obligations to family and friends? Spiritual equality of vision (sama-darśina) does not dissolve relative dharma. Kṛṣṇa later instructs Arjuna to fulfill his kṣatriya duty toward his particular relations. Equal vision coexists with discharge of relative responsibility — the difference is the absence of bias.
Analogy
A blind king listening for news of his sons is like a man at sunset who can hear hooves on the road but cannot tell whose horses they are. Dhṛtarāṣṭra's question begins with the word *dharma-kṣetra* — even his blind ears catch that the field itself is righteous, and that fact alone unsettles him before a single arrow flies.
Stories
Dhṛtarāṣṭra's lifelong partiality
Throughout the Mahābhārata, Vyāsa repeatedly shows Dhṛtarāṣṭra unable to restrain Duryodhana, even when Vidura, Bhīṣma and Kṛṣṇa himself plead for sense. When Kṛṣṇa came as peace-emissary, Dhṛtarāṣṭra heard the truth, wept, agreed in private — and let his son override him in court.
The seed of that whole tragedy is right here in verse one: "māmakāḥ pāṇḍavāś ca" — *mine* and *theirs*. So long as a man sorts the world into those two piles, dharma will always be sacrificed to the first. Sañjaya in the very next verse will not even use the word "my sons"; the blind king's bias is not the seer's bias.
sañjayaḥ uvāca—Sañjaya saiddṛṣṭvā—after seeingtu—butpāṇḍava - anīkam—the soldiers of the Pāṇḍavasvyūḍham—arranged in a military phalanxduryodhanaḥ—King Duryodhanatadā—at that timeācāryam—the teacherupasaṅgamya—approachingrājā—the kingvacanam—wordsabravīt—spoke .
Blended reading (Sanskrit + English inline)
sañjaya uvāca
sañjayaḥ uvāca
Sañjaya said
dṛṣṭvā tu pāṇḍavānīkaṁ
dṛṣṭvā
after seeing
tu
but
pāṇḍava - anīkam
the soldiers of the Pāṇḍavas
vyūḍhaṁ duryodhanas tadā
vyūḍham
arranged in a military phalanx
duryodhanaḥ
King Duryodhana
tadā
at that time
ācāryam upasaṅgamya
ācāryam
the teacher
upasaṅgamya
approaching
rājā vacanam abravīt
rājā
the king
vacanam
words
abravīt
spoke .
Important Words
duryodhanaḥ—King Duryodhana
*Dur-yodhana* — "one who is hard to fight," or, read another way, "one whose fighting is bad." His very name announces the inner condition: contentious by nature. Sañjaya names him plainly here; later he will be called *rājā* (the king), and the contrast with the actual righteous king is left for us to feel.
ācāryam—the teacher
*Ācārya* — one whose *ācāra* (conduct) one follows. Duryodhana approaches a man whose conduct he has never imitated. The word indicts him by its very presence.
upasaṅgamya—approaching
*Upa-saṁ-gam* — a formal verb of approach, the same kind of word used in BG 4.34 (*tad viddhi praṇipātena*) for legitimate guru-approach. Duryodhana mimics the form. The Gītā will later supply the missing inner part: humble inquiry, service.
rājā—the king
Sañjaya pointedly calls Duryodhana *rājā* in his father's hearing — a single word that affirms the de facto kingship Dhṛtarāṣṭra has surrendered to his son. The political tragedy of the whole Mahābhārata sits inside this one noun.
abravīt—spoke
Plain *speaking*, not *inquiring* (*apṛcchat*) and not *requesting* (*ayācata*). The verb tells us Duryodhana came with a statement, not a question. A heart already decided cannot truly approach a teacher.
Sañjaya said: O King, after looking over the army arranged in military formation by the sons of Pāṇḍu, King Duryodhana went to his teacher and spoke the following words.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Sañjaya begins his report. Seeing the Pāṇḍava army deployed in formidable formation, Duryodhana feels the first stir of fear — and like any anxious commander he goes straight to his teacher Droṇa. The word 'tu' hints that Duryodhana's bravado is already cracking.
Further notes(विवरण · Vivaraṇa)
The vyūha was a specific battle-array; seeing one well-formed army would unsettle even a confident foe. Duryodhana approaching Droṇa first (rather than commander-in-chief Bhīṣma) suggests political calculation: Droṇa was the Pāṇḍavas' teacher too, and Duryodhana wants to probe his loyalty. Sañjaya's omniscient narration is granted by Vyāsa's boon.
√ब्रू impf. (imperfect) 3sg.par. (parasmaipada / active voice)
he spoke
Purport
Dhṛtarāṣṭra 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 Pāṇḍavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sañjaya could understand his motive in asking about the situation on the battlefield. Sañjaya 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. Sañjaya therefore informed the king that his son, Duryodhana, after seeing the military force of the Pāṇḍavas, at once went to the commander in chief, Droṇācārya, 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 Pāṇḍavas.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
2. Sañjaya said: Seeing the array of the Pāṇḍavas’ troops, Duryodhana approached his teacher Droṇa and spoke these words.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
2. Sañjaya said: Seeing the array of the Pāṇḍavas’ troops, Duryodhana approached his teacher Droṇa and spoke these words.
Commentary
The pious Sañjaya could understand that Dhṛtarāṣṭra, blind from birth, but having the eye of wisdom, was now blind with illusion because of loss of wisdom concerning dharma. He was thus worried that his son would give the kingdom to the Pāṇḍavas. Therefore, understanding this, Sañjaya, fixed in dharma, gave satisfaction to Dhṛtarāṣṭra by saying that his son would certainly not give the kingdom to the Pāṇḍavas.
Duryodhana, expert in political affairs or raja niti (rājā), [Note: He was not actually the king (rājā).] seeing the arrangement (vyūḍham) of the troops (anīkam) of the Pāṇḍavas, personally approached the teacher Droṇa, who had given instructions to him from Dhanur Veda, and spoke some words (vacanam). He spoke a few brief words with deep import, a special combination of words. He had inner fear caused by seeing the strength of the Pāṇḍavas’ troops, which is shown by his personally approaching Droṇa. But he attempted to hide that fear by showing that he had come personally out of respect to guru. This act displayed his clever use of politics, rājā nīti, which has been indicated by addressing him as rājā.
Bhūrijana Dāsa
Gauḍīya
Commentary
Sanjaya begins to describe what Dhrtarastra's son, Duryodhana, immediatly starts doing in preparations for the battle.
Duryodhana was an expert politician. Because he was worried about the battle, he began to speak to his teacher who was Dronacarya. The words in sanskrit used, are 'raja vacanam abravit'. That means he spoke 'vacana' (words). 'Abravit' means "words". And the commentators say that 'he spoke some words', he just said 'something' to get his purpose met. He wasn't speaking anything of great significance. He just spoke some words.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.2 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.2 – 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda
Classical
Translation
1.2. Sanjaya said Having seen the army of the Pandavas drawn up in battle-array,
King Duryodhana then approached his teacher (Drona) and spoke these words.
Commentary
1.2 दृष्ट्वा having seen? तु indeed? पाण्डवानीकम् the army of the Pandavas? व्यूढम् drawn up in battlearray? दुर्योधनः Duryodhana? तदा then? आचार्यम् the teacher? उपसङ्गम्य having approached? राजा the king? वचनम् speech? अब्रवीत् said.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.2 Sanjaya said But then, seeing the army of the Pandavas in battle array, King Duryodhana approached the teacher (Drona) and uttered a speech:
Shri Purohit Swami
Classical
Translation
1.2 Sanjaya replied: "The Prince Duryodhana, when he saw the army of the Pandavas paraded, approached his preceptor Guru Drona and spoke as follows:
Even an outwardly respectful action can cloak self-interest; Kṛṣṇa-consciousness asks us to examine the heart, not just the gesture.
Practical Applications
When you 'consult an elder,' check whether you are seeking guidance or seeking validation.
Notice when you frame anxiety as concern; bring the real fear into honest reflection or japa.
Before complaining about a circumstance, write down what you are truly afraid of losing.
Reflection Questions
Have I approached a teacher or mentor recently with a hidden agenda?
Where does duplicity show up inside my outwardly respectful interactions?
For Each Age Group
youth
When you ask a teacher for help, check your motive — are you actually wanting to learn, or fishing for the answer you already prefer?
Notice when 'asking advice' is really 'asking permission' for what you've already decided.
Practice asking sincere questions whose answer you genuinely don't already know.
householder
When consulting elders about a decision, present the full picture — not only the parts that flatter your preferred choice.
Notice when family meetings have become political maneuvers in the language of consensus.
Bring genuine doubts to your spiritual mentor, not curated versions designed to extract approval.
senior
When younger relatives come to you for guidance, listen for whether the question is sincere inquiry or strategic positioning.
Honor an honest doubt more highly than a rehearsed presentation.
Model what genuine inquiry looks like — including, sometimes, your own willingness to admit you don't know.
Common Pitfalls
Believing physical proximity to a teacher equals genuine receptivity — Duryodhana stood right beside Droṇa with a closed heart.
Asking spiritual questions to win an argument or strengthen a position rather than to learn.
Confusing emotional venting (Duryodhana's mode) with spiritual inquiry — venting may relieve pressure but does not invite instruction.
Discussion Prompts
When have you approached someone respectfully but with a hidden agenda? What did the encounter reveal?
What signals tell you when a 'consultation' is actually manipulation in disguise?
How can a community structure encourage truly receptive inquiry over performative respect?
Role Play
A student approaches a senior devotee saying, 'I have a doubt about Kṛṣṇa-consciousness.' As the conversation unfolds, it becomes clear the student really wants validation for not following advice they were already given. Drawing from this verse, how does the senior devotee respond — without either dismissing the student or capitulating to the disguised agenda?
Objections & Responses
Aren't we being uncharitable to assume people approach teachers with hidden motives? We are not analyzing others — the verse asks us to examine ourselves. Duryodhana's pattern is universal: we approach teachers with mixed motives. Self-honesty about our own mixed motives is the cure, not suspicion of others.
If we always question our motives, doesn't that lead to spiritual paralysis? The point is not endless self-doubt but a brief honest pause before approaching a teacher: 'What am I really asking for?' That single question redirects the entire encounter — toward learning rather than maneuvering.
Analogy
A man who walks up to his teacher with a strategic speech already drafted in his head is not approaching a guru — he is using one as a sounding board. Duryodhana's neat military report to Droṇa is like a son consulting his father only after he has already booked the flight: the gesture of respect is intact, but the heart of inquiry is missing.
Stories
Duryodhana before Droṇa
Droṇa had taught Duryodhana every art of war from boyhood. Yet at the decisive moment, the prince came not to learn but to recruit — to remind his teacher which side he stood on. In the same Mahābhārata, when Yudhiṣṭhira approaches Droṇa on the battlefield, he asks for blessings; when Arjuna touches Droṇa's feet through the chariot wheel, he asks for permission. Duryodhana brings only a list.
The form of approach was identical — *upasaṅgamya*, drawing near. The hearts were not. Vyāsa records the difference in a single word: *rājā vacanam abravīt* — "the king spoke words." Not *prārthayata* (entreated). Not *apṛcchat* (asked). He *spoke*.
paśya—beholdetām—thispāṇḍu - putrānām—of the sons of Pāṇḍuācārya—O teachermahatīm—greatcamūm—military forcevyūḍhām—arrangeddrupada - putreṇa—by the son of Drupadatava—yourśiṣyeṇa—discipledhī - matā—very intelligent .
Blended reading (Sanskrit + English inline)
paśyaitāṁ pāṇḍu-putrāṇām
paśya
behold
etām
this
pāṇḍu - putrānām
of the sons of Pāṇḍu
ācārya mahatīṁ camūm
ācārya
O teacher
mahatīm
great
camūm
military force
vyūḍhāṁ drupada-putreṇa
vyūḍhām
arranged
drupada - putreṇa
by the son of Drupada
tava śiṣyeṇa dhīmatā
tava
your
śiṣyeṇa
disciple
dhī - matā
very intelligent .
Important Words
paśya—behold
Imperative of *paś* (to see). The first imperative of the Gītā is to *look*. Duryodhana commands his teacher to *see* — an inversion of the proper relation, where it is the disciple who asks the teacher to open his eyes.
ācārya—O teacher
Vocative case. Duryodhana addresses Droṇa by his role just to instrumentalize it — to remind the teacher of his loyalty to the side that fed him. Naming the office is sometimes a way of pulling on its leash.
drupada - putreṇa—by the son of Drupada
Compound with instrumental ending. Duryodhana refuses even to use Dhṛṣṭadyumna's name — naming him only as *Drupada's son*, the lineage of the very king Droṇa once humiliated. Every syllable is calculated to inflame the teacher's old wound.
śiṣyeṇa—by your disciple
*Śiṣya* — one who has been *śās*-ed, taught. The bitter irony: Droṇa's own teaching is being weaponized against him. The verse silently raises a Vaiṣṇava question: a teacher cannot withhold knowledge from a sincere student, even one whose path will cross his own.
dhī - matā—very intelligent
*Dhī* — discerning intelligence; *-matā* — possessing. Duryodhana grants the enemy commander *dhī*, the very faculty the Gītā will later identify as the seat of yoga (*buddhi-yoga*). His own grudging compliment names the quality his own party lacks.
O my teacher, behold the great army of the sons of Pāṇḍu, so expertly arranged by your intelligent disciple the son of Drupada.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Duryodhana's opening words to Droṇa are deliberately barbed: he reminds the teacher that the enemy general Dhṛṣṭadyumna — born to slay Droṇa — was trained by Droṇa himself. The compliment 'dhīmatā' is laced with reproach, planting doubt about his teacher's loyalty.
Further notes(विवरण · Vivaraṇa)
Dhṛṣṭadyumna was born from a sacrificial fire specifically to kill Droṇa, yet Droṇa accepted him as a student — embodying the classical ācārya's neutrality. Duryodhana exploits this irony to needle Droṇa into committing to the Kaurava side. The verse foreshadows Droṇa's death at Dhṛṣṭadyumna's hands on day 15.
Duryodhana, a great diplomat, wanted to point out the defects of Droṇācārya, the great brāhmaṇa commander in chief. Droṇācārya had some political quarrel with King Drupada, the father of Draupadī, 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 Droṇācārya. Droṇācārya knew this perfectly well, and yet as a liberal brāhmaṇa he did not hesitate to impart all his military secrets when the son of Drupada, Dhṛṣṭadyumna, was entrusted to him for military education. Now, on the Battlefield of Kurukṣetra, Dhṛṣṭadyumna took the side of the Pāṇḍavas, and it was he who arranged for their military phalanx, after having learned the art from Droṇācārya. Duryodhana pointed out this mistake of Droṇācārya’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 Pāṇḍavas, who were also Droṇācārya’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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
3. “O teacher, see this great army of the sons of Pāṇḍu, arranged for battle by your intelligent disciple, the son of Drupada.”
Commentary
Understanding that Dhṛtarāṣtra wanted war, Sañjaya then spoke, to make him aware that there would be war, but that the results would be the opposite of the fulfillment of his desires.
Duryodhana, seeing the arrangement of troops (vyūḍhām) being prepared by the Pāṇḍavas, then speaks, revealing his inner fear in nine verses, starting from the third verse.
He criticizes Droṇācārya. He tells him that he is very foolish because Dhṛṣṭadyumna, the son of Drupada, was arranging the troops of the enemy. That person was Droṇa’s student, having been taught by him, even knowing that he was born to kill him. [Note: King Drupada was forced to give part of his kingdom to Droṇa. As he was less powerful, he performed a sacrifice to obtain a son who would kill Droṇa. Dhṛṣṭadyumna and Draupadī emerged from the fire. A celestial voice proclaimed that his son would kill Droṇa in the future. The news spread, but Droṇa did not mind. When Dhṛṣṭadyumna approached him to learn the art of weaponry, Drona taught him. During the war, Dhṛṣṭadyumna eventually beheaded Droṇa.] “Dhṛṣṭadyumna is very intelligent (dhīmatā) because he has gained the knowledge of how to kill you from you yourself, his enemy. See what will finally result from this greatly intelligent act in the future!”
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
3. “O teacher, see this great army of the sons of Pāṇḍu, arranged for battle by your intelligent disciple, the son of Drupada.”
Commentary
This verse relates the words spoken by Duryodhana. Thinking that Droṇa would not fight against Yudhiṣṭhira and his brothers because of great affection, in order to produce some anger in Droṇa towards them, he revealed the Pāṇḍavas’ disrespect for Droṇa. “Their army has approached very close, with arrogance, not considering your exalted position as a warrior and teacher. Seeing that, you should recognize their disrespect. The army has been arranged (vyuḍhām) by the son of Drupada. Drupada, in order to kill you, had his son Dṛṣṭadumnya appear from the fire sacrifice. And then you, though knowing he was an enemy, taught that son the art of fighting. That was your foolishness. And he, the enemy, is very intelligent (dhīmatā), having learned from you how to kill you. What you have done has produced a problem for us now!”
Bhūrijana Dāsa
Gauḍīya
Commentary
Duryodhana was an expert in politics and immediatly says to Dronacarya that the opposing general is Dhrstadyumna, but he doen't call by his name, rather he calls him 'drupada‑putrena' , the son of Drupada'. Why did he call like that?
Because Dronacarya's great enemy was Drupada, and Drupada was given the benediction that his son, Dhrstadyumna, would have the ability to kill Dronacarya.
Duryodhana is saying that just to get Dronacarya fired‑up.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.3 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda
Classical
Translation
1.3. "Behold, O Teacher! this mighty army of the sons of Pandu,
arrayed by the son of Drupada, thy wise disciple.
Commentary
1.3 पश्य behold? एताम् this? पाण्डुपुत्राणाम् of the sons of Pandu? आचार्य O Teacher? महतीम् great? चमूम् army? व्यूढाम् arrayed? द्रुपदपुत्रेण son of Drupada? तव शिष्येण by your disciple? धीमता wise.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.3 O teacher, (please) see this vast army of the sons of Pandu, arrayed for battle by the son of Drupada, your intelligent disciple.
Shri Purohit Swami
Classical
Translation
1.3 Revered Father! Behold this mighty host of the Pandavas, paraded by the son of King Drupada, thy wise disciple.
Acknowledging the strength of the righteous — even those who oppose us — is the first step toward sober vision.
Practical Applications
Identify one person whose dharma you secretly respect even though you disagree with them.
List three things your 'opposition' is actually doing right.
Bring your real questions to your spiritual mentor, not only the comfortable ones.
Reflection Questions
Where am I avoiding the truth of someone else's spiritual strength?
Do I welcome hearing about devotees who challenge my sense of self?
Analogy
A man who praises the sharpness of the sword his enemy is about to use against him is not paying a compliment — he is steadying his own nerves by naming the danger out loud. Duryodhana's flattering line to Droṇa about "your intelligent disciple" is just such a backhanded acknowledgment: the strength of the other side has already cracked his composure.
Stories
Drupada's son, Droṇa's pupil
Dhṛṣṭadyumna was born from a sacrificial fire kindled by his father Drupada with one express purpose: to kill Droṇa. Yet by the inscrutable workings of dharma, Droṇa himself was the one who trained Dhṛṣṭadyumna in the science of war. The teacher knew the boy's destiny and taught him anyway.
Duryodhana names this fact aloud — *tava śiṣyeṇa dhī-matā* — "by your intelligent disciple." The line is barbed: *your* pupil, *intelligent* enough to formation-shape an army against you. Behind the etiquette is a warning, and behind the warning is fear. Even Duryodhana cannot help acknowledging the spiritual strength of those he opposes.
atra—hereśūrāḥ—heroesmahā - iṣu - āsāḥ—mighty bowmenbhīma - arjuna—to Bhīma and Arjunasamāḥ—equalyudhi—in the fightyuyudhānaḥ—Yuyudhānavirāṭaḥ—Virāṭaca—alsodrupadaḥ—Drupadaca—alsomahā - rathaḥ—great fighter .
Blended reading (Sanskrit + English inline)
atra śūrā maheṣv-āsā
atra
here
śūrāḥ
heroes
mahā - iṣu - āsāḥ
mighty bowmen
bhīmārjuna-samā yudhi
bhīma - arjuna
to Bhīma and Arjuna
samāḥ
equal
yudhi
in the fight
yuyudhāno virāṭaś ca
yuyudhānaḥ
Yuyudhāna
virāṭaḥ
Virāṭa
ca
also
drupadaś ca mahā-rathaḥ
drupadaḥ
Drupada
ca
also
mahā - rathaḥ
great fighter .
Important Words
śūrāḥ—heroes
*Śūra* — from the root *śūr*, to be brave. A specific kṣatriya word, not just "strong man." Duryodhana grants the Pāṇḍava side this honorific in spite of himself — the tongue forgets the politics when the mind names what it actually sees.
mahā - iṣu - āsāḥ—mighty bowmen
Compound: *mahā* (great) + *iṣu* (arrow) + *āsa* (one who hurls / shooter). The Vedic kṣatriya is identified with the bow. Duryodhana acknowledges the spiritual lineage of arms on the opposing side; the very title is Vedic.
samāḥ—equal
Equality of strength — a damning admission. *Samāḥ* will later in the Gītā become a spiritual word (*sama-darśina*, *samatva*), but here it is merely a soldier's measure: the Pāṇḍava bowmen are *equal to Bhīma and Arjuna*. He cannot say *less than*.
yudhi—in the fight
Locative of *yudh* (battle). The same root as *Yuyudhāna*, *yuyutsavaḥ*, *yuddha* — the chapter is saturated with this root, hammering the question of *what fighting really is* before Kṛṣṇa redefines it as inner discipline.
mahā - rathaḥ—great chariot fighter
Technical kṣatriya rank: a *mahā-ratha* could fight ten thousand bowmen alone. The word is not flattery but classification. Duryodhana is rating his enemies on the official scale — and the rating is high.
Here in this army are many heroic bowmen equal in fighting to Bhīma and Arjuna: great fighters like Yuyudhāna, Virāṭa and Drupada.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Duryodhana now enumerates Pāṇḍava warriors, ostensibly to alert Droṇa, but really to magnify the threat in his own anxious mind. Every name he speaks is meant to provoke, since each is a personal or familial enemy of Droṇa or himself.
Further notes(विवरण · Vivaraṇa)
Iṣvāsa literally 'one who casts the iṣu (arrow).' Mahā-ratha is a technical designation for a warrior able to fight ten thousand archers single-handedly. Yuyudhāna is another name for Sātyaki, Kṛṣṇa's pupil. Virāṭa sheltered the Pāṇḍavas during their year of incognito. The catalogue style mirrors the epic's traditional senā-saṅkhyāna (army-enumeration) trope.
Prose order(अन्वय · Anvaya)
अत्र युधि भीम-अर्जुन-समाः शूराः महा-इष्वासाः (सन्ति) — युयुधानः विराटः च महा-रथः द्रुपदः च ।
atra yudhi bhīma-arjuna-samāḥ śūrāḥ mahā-iṣvāsāḥ (santi) — yuyudhānaḥ virāṭaḥ ca mahā-rathaḥ drupadaḥ ca |
Here in battle are heroes equal to Bhīma and Arjuna, mighty archers — Yuyudhāna, Virāṭa, and the great chariot-warrior Drupada.
Word split(पदच्छेद · Padaccheda)
अत्र शूराः महा-इष्वासाः भीम-अर्जुन-समाः युधि । युयुधानः विराटः च द्रुपदः च महा-रथः ॥
atra śūrāḥ mahā-iṣvāsāḥ bhīma-arjuna-samāḥ yudhi | yuyudhānaḥ virāṭaḥ ca drupadaḥ ca mahā-rathaḥ ||
Even though Dhṛṣṭadyumna was not a very important obstacle in the face of Droṇācārya’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 Bhīma and Arjuna. He knew the strength of Bhīma and Arjuna, and thus he compared the others with them.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
4. Here are brave men, skillful with great bows, equal to Bhīma and Arjuna in battle: Sātyaki, Virāta, and Drupada, a mahā-ratha.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
4. Here are brave men, skillful with great bows, equal to Bhīma and Arjuna in battle: Sātyaki, Virāta, and Drupada, all mahārathas.
Bhūrijana Dāsa
Gauḍīya
Commentary
Duryodhana mentions first Bhima because he was dangerous. Bhima was angry, he had been waiting for 15 years to kill all the Kauravas and he had taken three vows when Draupadi was insulted in the gambling match:
(1) he said that he would kill all the 100 sons of Dhrtarastra
(2) he said that he would break Duryodhana's thighs,
(3) he said that he would wash Draupadi's hair with Dushashana's blood.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.4 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda
Classical
Translation
1.4. Here are heroes, mighty archers, eal in battle to Bhima
and Arjuna, Yoyudhana (Satyaki), Virata and Drupada, of the great car (mighty
warriors).
Commentary
1.4 अत्र here? शूराः heroes? महेष्वासाः mighty archers? भीमार्जुनसमाः eal to Bhima and Arjuna? युधि in battle? युयुधानः Yuyudhana? विराटः Virata? च and? द्रुपदः Drupada? च and? महारथः of the great car.Commentary Technically? maharatha means a warrior who is proficient in the science of war and who is able to fight alone with ten thousand archers.
Swami Gambhīrānanda
Classical
Translation
1.4 Here are the heroes wielding great bows, who in battle are compeers of Bhima and Arjuna: Yuyudhana (Satyaki) and Virata, and the maharatha (great chariot-rider) Drupada;
Shri Purohit Swami
Classical
Translation
1.4 In it are heroes and great bowmen; the equals in battle of Arjuna and Bheema, Yuyudhana, Virata and Drupada, great soldiers all;
The presence of devotees is named with reverence; recognize the spiritual heroes who already surround you.
Practical Applications
Name three Vaiṣṇavas in your circle whose qualities you most admire.
Speak about devotees by name in your conversations — it purifies the tongue and the mind.
When you list 'who is on your side,' begin with those who chant Kṛṣṇa's names.
Reflection Questions
Whom in my life am I overlooking as a quiet warrior of dharma?
Do I appreciate devotees more than I appreciate worldly competence?
Analogy
A general who lists enemy names one by one before his own commander is doing what a frightened sailor does at midnight — counting the waves out loud, hoping that by naming them he can master them. Duryodhana's roll-call of Pāṇḍava heroes is fear dressed up as briefing.
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्चशैब्यश्चनरपुङ्गवः ॥ ५ ॥
dhṛṣṭaketuś cekitānaḥ
[dhrishtaketush chekitaanah]
kāśirājaś ca vīryavān
[kaashiraajash cha veeryavaan]
purujit kuntibhojaś ca
[purujit kuntibhojash cha]
śaibyaś ca nara-puṅgavaḥ
[shaibyash cha nara-pungavah]
Word-for-word
dhṛṣṭaketuḥ—Dhṛṣṭaketucekitānaḥ—Cekitānakāśirājaḥ—Kāśirājaca—alsovīrya - vān—very powerfulpurujit—Purujitkuntibhojaḥ—Kuntibhojaca—andśaibyaḥ—Śaibyaca—andnara - puṅgavaḥ—hero in human society .
Blended reading (Sanskrit + English inline)
dhṛṣṭaketuś cekitānaḥ
dhṛṣṭaketuḥ
Dhṛṣṭaketu
cekitānaḥ
Cekitāna
kāśirājaś ca vīryavān
kāśirājaḥ
Kāśirāja
ca
also
vīrya - vān
very powerful
purujit kuntibhojaś ca
purujit
Purujit
kuntibhojaḥ
Kuntibhoja
ca
and
śaibyaś ca nara-puṅgavaḥ
śaibyaḥ
Śaibya
ca
and
nara - puṅgavaḥ
hero in human society .
Important Words
vīrya - vān—very powerful
*Vīrya* — heroic potency, the same word the Gītā later uses for divine power (BG 10.41). Duryodhana grants ordinary kṣatriyas an attribute that ultimately belongs to Kṛṣṇa. The vocabulary keeps betraying him.
kāśirājaḥ—King of Kāśī (Vārāṇasī)
The ruler of the holiest city of the *brāhmaṇical* world has aligned himself with the Pāṇḍavas. The implication, half-spoken: even Kāśī, the very seat of dharma-learning, has chosen sides — and not Duryodhana's.
kuntibhojaḥ—Kuntibhoja
The foster-father of Kuntī. Naming him is naming the household that raised the mother of the Pāṇḍavas. Every personal name in Sanskrit war-poetry doubles as a lineage marker; Duryodhana is reciting his enemies' moral genealogy.
nara - puṅgavaḥ—hero among men
Literally "a bull among men" — *puṅgava* is the lead-bull of the herd. A pastoral, almost affectionate, image of leadership. Duryodhana applies this Vedic warmth to enemies. His tongue is more honest than his cause.
There are also great heroic, powerful fighters like Dhṛṣṭaketu, Cekitāna, Kāśirāja, Purujit, Kuntibhoja and Śaibya.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Duryodhana continues the roll-call of Pāṇḍava champions. The accumulating names amplify his own unease as he speaks them aloud. The honorifics 'vīryavān' and 'narapuṅgavaḥ' are not generosity but barely concealed dread.
Further notes(विवरण · Vivaraṇa)
Kuntibhoja was Kuntī's adoptive father, hence the Pāṇḍavas' maternal grandfather. Pungava 'bull' is a classical epithet for chief or champion (cf. nararṣabha, puruṣarṣabha). The enumeration follows a metrical pattern: each pāda packs two or three names plus an epithet, a feature of epic catalogue verses across the Mahābhārata.
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.5 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda
Classical
Translation
1.5. "Dhrishtaketu, chekitana and the valiant king of Kasi, Purujit
and Kuntibhoja and Saibya, the best men.
Commentary
1.5 धृष्टकेतुः Dhrishtaketu? चेकितानः Chekitana? काशिराजः king of Kasi? च and? वीर्यवान् valiant? पुरुजित् Purujit? कुन्तिभोजः Kuntibhoja? च and? शैब्यः son of Sibi? च and? नरपुङ्गवः the best of men.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.5 Dhrstaketu, Cekitana, and the valiant king of Kasi (Varanasi); Purujit and Kuntibhoja, and Saibya, the choicest among men;
Shri Purohit Swami
Classical
Translation
1.5 Dhrishtaketu, Chekitan, the valiant King of Benares, Purujit, Kuntibhoja, Shaibya - a master over many;
Each devotee is a reservoir of specific qualities; the company we keep slowly imprints those qualities upon us.
Practical Applications
Choose one quality (compassion, steadiness, sweetness) and identify the devotee in your life who exemplifies it.
Spend ten minutes this week listening to that devotee speak about Kṛṣṇa.
Replace one hour of mundane media with kīrtana or a class by a senior Vaiṣṇava.
Reflection Questions
Whose association is silently shaping me, and into whose image?
Which qualities am I currently absorbing from the company I keep?
Analogy
Naming a row of swords in a rival's armoury is not the same as having defeated them. Duryodhana keeps listing — Dhṛṣṭaketu, Cekitāna, Kāśirāja, Purujit, Kuntibhoja, Śaibya — and each name is a brick he is stacking against his own wall of confidence.
Stories
Kuntibhoja, who raised Kuntī
Kuntibhoja was the foster-father of Kuntī, the mother of the Pāṇḍavas. It was in his house that the boon-sage Durvāsā gave her the mantra by which she would later call down the gods. Duryodhana now sees, across the battlefield, the very king whose household nurtured the Pāṇḍava line into being.
The Mahābhārata loves these geometries: the man whose protection produced the queen whose sons would face you. Duryodhana names him in the cold tone of a list. But every name on the list is a thread leading back to the Pāṇḍavas' moral standing. Even silence would have been gentler on his own side.
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ ६ ॥
yudhāmanyuś ca vikrānta
[yudhaamanyush cha vikraanta]
uttamaujāś ca vīryavān
[uttamaujaash cha veeryavaan]
saubhadro draupadeyāś ca
[saubhadro draupadeyaash cha]
sarva eva mahā-rathāḥ
[sarva eva mahaa-rathaah]
Word-for-word
yudhāmanyuḥ—Yudhāmanyuca—andvikrāntaḥ—mightyuttamaujāḥ—Uttamaujāca—andvīrya - vān—very powerfulsaubhadraḥ—the son of Subhadrādraupadeyāḥ—the sons of Draupadīca—andsarve—alleva—certainlymahā - rathāḥ—great chariot fighters .
Blended reading (Sanskrit + English inline)
yudhāmanyuś ca vikrānta
yudhāmanyuḥ
Yudhāmanyu
ca
and
vikrāntaḥ
mighty
uttamaujāś ca vīryavān
uttamaujāḥ
Uttamaujā
ca
and
vīrya - vān
very powerful
saubhadro draupadeyāś ca
saubhadraḥ
the son of Subhadrā
draupadeyāḥ
the sons of Draupadī
ca
and
sarva eva mahā-rathāḥ
sarve
all
eva
certainly
mahā - rathāḥ
great chariot fighters .
Important Words
vikrāntaḥ—mighty
From *vi-kram* — to step out, to stride forth. Same root as Viṣṇu's *trivikrama* — He who measured the universe in three strides. The kṣatriya echo is faint but real: a *vikrānta* warrior is one who advances, who does not retreat.
saubhadraḥ—the son of Subhadrā
Abhimanyu is named not by his own name but by his mother's. Subhadrā is Kṛṣṇa's own sister. Even in a list of military assets, Duryodhana cannot avoid mentioning Kṛṣṇa's family standing across the field.
draupadeyāḥ—the sons of Draupadī
Plural patronymic — the five Upapāṇḍavas, one son from each Pāṇḍava brother. Their existence is itself a result of Duryodhana's earlier crime in the dice-hall, when Draupadī was dragged forth. The verse silently rebukes him with his own past.
mahā - rathāḥ—great chariot fighters
Same technical rank as in verse 4 — repeated, because the list keeps producing them. The reiteration is itself the verse's psychological weight: every name in his own enumeration carries the same elite rating. Numbers begin to fail him.
There are the mighty Yudhāmanyu, the very powerful Uttamaujā, the son of Subhadrā and the sons of Draupadī. All these warriors are great chariot fighters.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Duryodhana closes his catalogue with the Pāṇḍava children: Abhimanyu and the five Upapāṇḍavas. By collectively branding them 'mahā-rathas,' he inadvertently honours the enemy's next generation — even as he tries to brace his own commander Droṇa.
Further notes(विवरण · Vivaraṇa)
Saubhadra (Abhimanyu) is Arjuna's son by Subhadrā, killed on day 13 in the cakra-vyūha. Draupadeyas are Draupadī's five sons by the five Pāṇḍavas — all slain by Aśvatthāmā on the war's final night. Duryodhana naming them as 'all great chariot-warriors' is dramatically ironic given their tragic fate.
6. Here are mighty Yudhāmanyu, valiant Uttamaujā, Abhimanyu, and the five sons of Draupadī, all mahā-rathas.
Commentary
“The leaders of their troops, having great bows (iṣvāsā), will be impossible to cut down.” That is the suggestion by his mentioning the bows. Yuyudhānaḥ refers to Sātyaki. Saubhadraḥ refers to Abhimanyu. Draupadeyāḥ refers to the five sons of the Pāṇḍavas by Draupadī, such as Prativindhya.
eko daśa sahasrāṇi yodhayed yas tu dhanvinām
śastra-śāstra-pravīṇaś ca mahā-ratha iti smṛtaḥ
amitān yodhayed yas tu samprokto ’tirathas tu saḥ
caikena yo yudhyet tan-nyūno’rdha-rathaḥ smṛtaḥ [Note: This is quoted by Śrīdhara Svāmī and Baladeva, but the source is not given.]
A mahā-ratha is one who can fight alone with ten thousand archers, who is expert in both weapons and scripture. An atiratha is one who fights with unlimited troops (or less than ten thousand but more than a thousand). A rathi is one who fights with one. One who does less than that is called ardha-ratha.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
6. Here are mighty Yudhāmanyu, valiant Uttamaujā, Abhimanyu, and the five sons of Draupadī. All of these are mahārathas.
Commentary
“This small army arranged by Dṛṣṭadumnya will be easily conquered by us. Do not fear.”
“But in that army, there are great warriors who have bows (iṣvāsā) which cannot be cut by the enemy. They are innumerable warriors who have skill in fighting.” He then lists the warriosr on the opposing side.
Yuyudhāna refers to Sātyaki. Sātyaki, Viṛata and Drupada were all mahārathas. Dhṛṣṭaketu, Cekitānaḥ and Kāśirāja were all couragous (vīryavān). Purujit, Kuntibhoja and Śaibya were all the best among men (nara pūṁgavaḥ). Yudhāmanyu was valiant (vikranta) and Uttamaujā was brave (vīryavān).
Saubhadra refers to Abhimanyu. Draupadeya refers to the five sons of Draupadī born from each of the Pāṇḍavas: Prativindhya, Śrutasena, Śrutakīrti, Śatānīka and Śrutakarma. The word ca indicates other sons such as Ghaṭotkaca. The five Pāṇḍavas were so famous that they are not even mentioned. The seventeen men mentioned, and others on their side not mentioned, were all mahārathas. The description of mahārathas also indicates the presence of other fighters such as atirathas. Their qualities are mentioned:
eko daśa sahasrāṇi yodhayed yas tu dhanvinām
śastra-śāstra-pravīṇaś ca mahāratha iti smṛtaḥ
amitān yodhayed yas tu samprokto’tirathas tu saḥ
rathī caikena yo yudhyet tan-nyūno’rdha-rathaḥ smṛtaḥ
A mahāratha is one man who can fight alone with ten thousand archers, who is expert in both weapons and scripture. An atiratha is one who fights with unlimited troops (or sixty thousand archers according one source). A ratha is one who fights with one opponent. One who does less than that (cannot deal with one opponent alone) is called ardha ratha. [Note: Source of the quote is unknown. By the sequence, atiratha would seem to be less than mahāratha, however Arjuna was an aitratha, and in the commentary Bhīṣma is described as atiratha, so this would make the atiratha superior to the mahāratha. The drop from mahāratha to rathī, who fights with only one archer seems rather drastic. Ekena is taken by some as “fighting with one thousand archers.”]
Bhūrijana Dāsa
Gauḍīya
Commentary
After describing the awesome might of the Pandavas, Duryodhana, being a expert politician, did not want to make Dronacarya affraid, so he started to describe his military force.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.6 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda
Classical
Translation
1.6. "The strong Yodhamanyu and the brave Uttamaujas, the son
of Subhadra (Abhimanyu, the son of Subhadra and Arjuna), and the sons of
Draupadi, all of great chariots (great heroes).
Commentary
1.6 युधामन्युः Yudhamanyu? च and? विक्रान्तः the strong? उत्तमौजाः Uttamaujas? च and? वीर्यवान् the brave? सौभद्रः the son of Subhadra? द्रौपदेयाः the sons of Draupadi? च and? सर्वे all? एव even? महारथाः great carwarriors.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.6 And the chivalrous Yudhamanyu, and the valiant Uttamaujas; son of Subhadra (Abhimanyu) and the sons of Draupadi all (of whom) are, verily, maharathas.
Shri Purohit Swami
Classical
Translation
1.6 Yudhamanyu, Uttamouja, Soubhadra and the sons of Droupadi, famous men.
A community of devotees — varied in temperament, united in purpose — is itself a great reservoir of strength.
Practical Applications
Show up to your local Vaiṣṇava gathering even when it is inconvenient.
Make space for devotees whose temperament differs from yours.
Offer one act of service to your community this week without being asked.
Reflection Questions
Am I building community, or only consuming it?
Where do I withdraw from sādhu-saṅga because it does not match my preferred style?
Analogy
A king reciting an enemy's stable of chariot-fighters is like a gambler reading aloud the size of the other player's stack. The recitation does not change the cards, but it changes the speaker.
Stories
Abhimanyu, the son of Subhadrā
*Saubhadra* — the son of Subhadrā — is Abhimanyu, Arjuna and Subhadrā's boy. He had learned the science of breaking the *cakravyūha* (the wheel-formation) while still in his mother's womb, listening to Arjuna explain it to Subhadrā; he never learned how to come out, because she fell asleep mid-story. He would die in this very war, alone inside that formation, fighting men three times his age.
Duryodhana names him here in a list of *mahā-rathas*. The boy is a child by years and a giant by lineage. Naming him alongside Yudhāmanyu and Uttamaujā, the prince Duryodhana unwittingly raises a tribute: even the youth on the Pāṇḍava side is a great chariot fighter.
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थ तान्ब्रवीमि ते ॥ ७ ॥
asmākaṁ tu viśiṣṭā ye
[asmaakam tu vishishtaa ye]
tān nibodha dvijottama
[taan nibodha dvijottama]
nāyakā mama sainyasya
[naayakaa mama sainyasya]
saṁjñārthaṁ tān bravīmi te
[samjnaartham taan braveemi te]
Word-for-word
asmākam—ourtu—butviśiṣṭāḥ—especially powerfulye—whotān—themnibodha—just take note of, be informeddvija - uttama—O best of the brāhmaṇasnāyakāḥ—captainsmama—mysainyasya—of the soldierssaṁjñā - artham—for informationtān—thembravīmi—I am speakingte—to you .
Blended reading (Sanskrit + English inline)
asmākaṁ tu viśiṣṭā ye
asmākam
our
tu
but
viśiṣṭāḥ
especially powerful
ye
who
tān nibodha dvijottama
tān
them
nibodha
just take note of, be informed
dvija - uttama
O best of the brāhmaṇas
nāyakā mama sainyasya
nāyakāḥ
captains
mama
my
sainyasya
of the soldiers
saṁjñārthaṁ tān bravīmi te
saṁjñā - artham
for information
tān
them
bravīmi
I am speaking
te
to you .
Important Words
viśiṣṭāḥ—especially powerful, distinguished
From *vi-śiṣ* — to distinguish, to set apart. The same root as *Viśiṣṭa-advaita*, *Vaiśiṣṭya*. Duryodhana needs his men *distinguished* from the long enemy list he has just recited; the rhetorical move is almost visible.
nibodha—just take note, be informed
Imperative of *ni-budh* — to attend, to fully apprehend. Same root as *Buddha*. Duryodhana, addressing his guru, uses an imperative of *attention* — implicitly placing himself in the teacher's chair. A reversal Vyāsa wants us to feel.
dvija - uttama—O best of the brāhmaṇas
*Dvija* — twice-born — is the brāhmaṇa's proper title (initiated by the sacred thread, so *born* a second time). Duryodhana, a kṣatriya, addresses his teacher with full brāhmaṇical respect — flattery from a man whose actions consistently contradict the title's weight.
nāyakāḥ—captains, leaders
From *nī* — to lead. Same root as *neta*, *vinayaka*, *nāyaka*. A leader is one who *takes others somewhere*. Duryodhana's *nāyakas* — Bhīṣma, Karṇa, Droṇa — will all be leading their men to death within eighteen days.
saṁjñā - artham—for information
*Saṁjñā* (knowledge, identification) + *artham* (for the purpose of) — "for the sake of recognition." Duryodhana's whole speech is *for recognition*. He needs Droṇa to *recognize* the team he is committed to. It is a request for affirmation disguised as a briefing.
But for your information, O best of the brāhmaṇas, let me tell you about the captains who are especially qualified to lead my military force.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Pivoting from the enemy's heroes to his own, Duryodhana now lists Kaurava champions. The deferential address 'dvijottama' is meant to flatter Droṇa, but the very need to name his own captains betrays Duryodhana's flickering confidence.
Further notes(विवरण · Vivaraṇa)
Saṁjñā-artham literally 'for the purpose of a name/sign' — a technical idiom meaning 'so you know who's who.' The word nāyaka (leader) here designates senior warriors capable of commanding divisions. Calling Droṇa dvija-uttama (best of brāhmaṇas) is also a subtle reminder of duty to one's patron, binding the ācārya more tightly to Duryodhana's cause.
Prose order(अन्वय · Anvaya)
हे द्विज-उत्तम! अस्माकं तु ये विशिष्टाः मम सैन्यस्य नायकाः (सन्ति) तान् निबोध; ते (तुभ्यं) संज्ञा-अर्थं तान् ब्रवीमि ।
he dvija-uttama! asmākaṃ tu ye viśiṣṭāḥ mama sainyasya nāyakāḥ (santi) tān nibodha; te (tubhyaṃ) saṃjñā-arthaṃ tān bravīmi |
O best of the twice-born, mark those who are distinguished among us, the leaders of my army; I name them to you for identification.
Word split(पदच्छेद · Padaccheda)
अस्माकं तु विशिष्टाः ये तान् निबोध द्विज-उत्तम । नायकाः मम सैन्यस्य संज्ञा-अर्थं तान् ब्रवीमि ते ॥
asmākaṃ tu viśiṣṭāḥ ye tān nibodha dvija-uttama | nāyakāḥ mama sainyasya saṃjñā-arthaṃ tān bravīmi te ||
संज्ञा (f.) + अर्थ (m.) acc.sg. (accusative singular)m., used adverbially
for the sake of identification
ब्रवीमि
bravīmi
√ब्रू pres. (present) 1sg.par. (parasmaipada / active voice)
I tell
ते
te
yuṣmad dat./gen.sg. (enclitic)
to you
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
7. O best of the brāhmaṇas, understand who is on our side, the commanders of my army. I will list them so you can completely understand.
Commentary
Understand (nibodha) who is on our side. I will tell you in order that you completely understand (saṁjñārtham). The word is analyzed as samyak (complete), jñāna (knowledge).
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
7. O best of the brāhmaṇas, understand who is on our side, the commanders of my army. I will list them so you can completely understand.
Commentary
Thinking that Droṇa might perceive that he was fearful of the Pāṇḍavas’ army, Duryodhana then spoke boldly to cover his inner fears.
“Among our troops, understand those who are particularly outstanding (viśiṣṭā), the leaders (nāyakā) endowed with great intelligence and other qualities. I will speak so that you will completely understand about them (saṁjñānartham). If you will not fight out of affection for the Pāṇḍavas, then I will still gain victory through Bhīṣma and others.” He makes a hint of this in order to arouse the anger of Droṇa.
Bhūrijana Dāsa
Gauḍīya
Commentary
Duryodhana is in a little bit of a difficult situation here, because is has three very heavy personalities on his side: Dronacarya, Bhisma and Karna.
Karna did not get along with Bhisma and Drona.
Bhisma was the most powerful of the warriors but he was a ksatriya, and Dronacarya was a brahmana. If Duryodhana would mention Bhisma first, Dronacarya would become very insulted and would not use all his strength in the fighting. If he mention Dronacarya first then Bhisma might feel insulted too. But since Dronacarya was a brahmana then Bhisma would accept his being mentioned first. But that would not happen if he had mentioned Karna first. Karna would be happy but the other two would be furious. So, very expertly, Duryodhana said: 'bhavan bhismas...'
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.7 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within. Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory. Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda
Classical
Translation
1.7. "Know also, O best among the twice-born! the names of those
who are the most distinguished amongst ourselves, the leaders of my army;
these I name to thee for thy information.
Commentary
1.7 अस्माकम् ours? तु also? विशिष्टाः the best? ये who (those)? तान् those? निबोध know (thou)? द्विजोत्तम (O) best among the twicorn ones? नायकाः the leaders? मम my? सैन्यस्य of the army? संज्ञार्थम् for information? तान् them? ब्रवीमि speak? ते to thee.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.7 But, O best among the Brahmanas, please be appraised of those who are foremost among us, the ?nders of my army. I speak of them to you by way of example.
Shri Purohit Swami
Classical
Translation
1.7 Further, take note of all those captains who have ranged themselves on our side, O best of Spiritual Guides! The leaders of my army. I will name them for you.
Sober self-knowledge — knowing one's own resources, allies, and limits — is essential to acting in dharma.
Practical Applications
Take ten minutes to honestly inventory your spiritual resources: guru, books, devotee friends, sādhana time.
Identify one weakness you have been hiding from your guide; bring it forward.
Acknowledge one strength you have been refusing to claim out of false humility.
Reflection Questions
What am I pretending not to know about my own situation?
Where does my self-assessment differ from how Kṛṣṇa would describe me?
Analogy
When a man begins a speech with "but for *your* information, let me tell you about *my* people," the pronoun-shift has already revealed the speaker's anxiety. Duryodhana turns from listing enemies to naming allies the way a gambler suddenly counts his own chips after staring too long at the table.
भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ ८ ॥
bhavān bhīṣmaś ca karṇaś ca
[bhavaan bheeshmash cha karnash cha]
kṛpaś ca samitiṁ-jayaḥ
[kripash cha samitim-jayah]
aśvatthāmā vikarṇaś ca
[ashvatthaamaa vikarnash cha]
saumadattis tathaiva ca
[saumadattis tathaiva cha]
Word-for-word
bhavān—your good selfbhīṣmaḥ—Grandfather Bhīṣmaca—alsokarṇaḥ—Karṇaca—andkṛpaḥ—Kṛpaca—andsamitim - jayaḥ—always victorious in battleaśvatthāmā—Aśvatthāmāvikarṇaḥ—Vikarṇaca—as well assaumadattiḥ—the son of Somadattatathā—as well aseva—certainlyca—also .
Blended reading (Sanskrit + English inline)
bhavān bhīṣmaś ca karṇaś ca
bhavān
your good self
bhīṣmaḥ
Grandfather Bhīṣma
ca
also
karṇaḥ
Karṇa
ca
and
kṛpaś ca samitiṁ-jayaḥ
kṛpaḥ
Kṛpa
ca
and
samitim - jayaḥ
always victorious in battle
aśvatthāmā vikarṇaś ca
aśvatthāmā
Aśvatthāmā
vikarṇaḥ
Vikarṇa
ca
as well as
saumadattis tathaiva ca
saumadattiḥ
the son of Somadatta
tathā
as well as
eva
certainly
ca
also .
Important Words
bhavān—your good self
Honorific third-person pronoun — *bhavān* — addressing the teacher with the highest formal respect. Note: Duryodhana addresses Droṇa as *bhavān*, but he gave him orders one verse ago (*paśya, nibodha*). The honorific is a glove on the same hand.
bhīṣmaḥ—Grandfather Bhīṣma
*Bhīṣma* — "terrible, awesome" — the name given to Devavrata after his terrifying vow of celibacy. The man's *real* name is forgotten; his vow has become his identity. The Kuru elder is, in the deepest sense, his own promise.
karṇaḥ—Karṇa
Born to Kuntī before her marriage, Karṇa is — unknown to Duryodhana — the elder brother of the Pāṇḍavas. Duryodhana proudly lists his closest friend without knowing he is naming an unacknowledged Pāṇḍava. The tragedy of the *Mahābhārata* compressed into one syllable.
samitim - jayaḥ—always victorious in battle
*Samiti* (assembly, battle) + *jaya* (victory) — "victor in every engagement." An honorific applied here to Kṛpa (and by extension to the elders). The Gītā will redefine *jaya* later as inner mastery; here it still means external winning. The whole text will pull the word inward.
aśvatthāmā—Aśvatthāmā
Droṇa's son — named after his cry at birth, which sounded like a horse's neigh (*aśva-sthāma*). One of the cursed immortals (cirañjīvī) of the tradition. His name on this list will eventually carry the night-massacre of the Pāṇḍava camp at the war's close — already inscribed here in verse 8.
There are personalities like you, Bhīṣma, Karṇa, Kṛpa, Aśvatthāmā, Vikarṇa and the son of Somadatta called Bhūriśravā, who are always victorious in battle.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Duryodhana names his front-rank champions, placing Droṇa ('bhavān') first as a calculated honour, then Bhīṣma, Karṇa, Kṛpa, and others. Each name is a pillar of his confidence — yet the very act of reciting them shows he needs reassurance.
Further notes(विवरण · Vivaraṇa)
Samitiñjaya is a Pāṇinian upapada-tatpuruṣa: samiti (battle) + -jaya (winning), 'one who wins in battle.' Bhavān is the third-person honorific for 'you' and is more deferential than tvam. Vikarṇa was actually one of Dhṛtarāṣṭra's sons who opposed Draupadī's molestation in the dice game — yet stood with his brothers in the war. Saumadatti = Bhūriśravas, slain by Sātyaki on day 14.
Prose order(अन्वय · Anvaya)
भवान्, भीष्मः च, कर्णः च, समितिञ्जयः कृपः च, अश्वत्थामा, विकर्णः च, तथा एव सौमदत्तिः च (नायकाः सन्ति) ।
bhavān, bhīṣmaḥ ca, karṇaḥ ca, samitiñjayaḥ kṛpaḥ ca, aśvatthāmā, vikarṇaḥ ca, tathā eva saumadattiḥ ca (nāyakāḥ santi) |
Yourself, and Bhīṣma, and Karṇa, and Kṛpa victorious in battle, Aśvatthāmā, Vikarṇa, and likewise the son of Somadatta — these are the leaders.
Word split(पदच्छेद · Padaccheda)
भवान् भीष्मः च कर्णः च कृपः च समितिञ्जयः । अश्वत्थामा विकर्णः च सौमदत्तिः तथा एव च ॥
bhavān bhīṣmaḥ ca karṇaḥ ca kṛpaḥ ca samitiñjayaḥ | aśvatthāmā vikarṇaḥ ca saumadattiḥ tathā eva ca ||
समिति (f.) + √जि agent-noun, nom.sg. (nominative singular)m., upapada-tatpuruṣa
conquering in battle
अश्वत्थामा
aśvatthāmā
अश्वत्थामन् (m.) nom.sg. (nominative singular)
Aśvatthāmā
विकर्णः
vikarṇaḥ
विकर्ण (m.) nom.sg. (nominative singular)
Vikarṇa
सौमदत्तिः
saumadattiḥ
सौमदत्ति (m.) nom.sg. (nominative singular)
son of Somadatta (Bhūriśravas)
तथा
tathā
ind. (indeclinable)
likewise
एव
eva
ind. (indeclinable), emphatic
Purport
Duryodhana mentions the exceptional heroes in the battle, all of whom are ever victorious. Vikarṇa is the brother of Duryodhana, Aśvatthāmā is the son of Droṇācārya, and Saumadatti, or Bhūriśravā, is the son of the King of the Bāhlīkas. Karṇa is the half brother of Arjuna, as he was born of Kuntī before her marriage with King Pāṇḍu. Kṛpācārya’s twin sister married Droṇācārya.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
8. There are yourself, Bhīṣma, Karṇa, Kṛpa, winner of wars, Aśvatthāmā, Vikarṇa, and Bhūriśravā.
9. There are also many other brave men who have given up their lives for my sake, skillful at fighting, armed with various missiles and weapons of close combat.
Commentary
Saumadatti refers to Bhūriśravā, the son of Somadatta.
“They are willing to give up their lives in order to help me (tyakta-jīvitāḥ).” This is the intended meaning of Duryodhana, though the literal meaning is “They have given up their lives.” Actually however, Kṛṣṇa will later say:
mayaivaite nihatāḥ pūrvam eva nimitta-mātraṁ bhava savyasācin
These warriors have already been killed by Me before the war has started. You be My instrument, O Arjuna. BG 11.33
Thus, the literal meaning of Duryodhana’s words are thus completely true.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
8-9. There are you, Bhīṣma, Karṇa, Kṛpa, troops of Droṇa and others which are winners of wars, Aśvatthāmā, Vikarṇa, Bhūriśravā, and Jayadratha. There are also many other brave men who have given up their lives for my sake, skillful at fighting, armed with various missiles and weapons of close combat.
Commentary
Bhavān refers to Droṇa. Vikarṇa was a younger brother of Duryodhana. Saumadatti refers to Bhūriśravā. The troops of Droṇa and others are described as victorious in war (samitiṁjayaḥ). “These are only the outstanding persons on my side. There are also other warriors whose numbers cannot be counted (anye ca). There are many (bahavaḥ) such as Jayadratha, Kṛtavarma and Śalya, who are determined to give up their lives for my sake if necessary (tyakta jīvitāḥ). “My victory will be accomplished because of their intense affection for me, their intense courage, and their knowledge of fighting.” This is his hint in speaking.
Bhūrijana Dāsa
Gauḍīya
Commentary
To encourage Dronacarya further, Duryodhana, mentions Krpa who is Dronacarya's brother‑in‑law (Drona is married with Krpi). And then Asvatthama, who is Drona's son.
Duryodhana is very, very expert in presenting things in such a way to have his ends met.
Vikarna is not in anyway as powerfull as the others, but he is the son of Dhrtarastra and he was the only one who protest against the offense to Draupadi in the assembly. Duryodhana is afraid that he may go over to the other side, so he mentions him amidst the great personalities.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.8 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda
Classical
Translation
1.8. "Thyself and Bhishma, and Karna and also Kripa, the victorious
in war, Asvatthama, Vikarna, and also Bhurisrava, the son of Somadatta.
Commentary
1.8 भवान् yourself? भीष्मः Bhishma? च and? कर्णः Karna? च and? कृपः Kripa? च and? समितिञ्जयः victorious in war? अश्वत्थामा Asvatthama? the son of Dronacharya? विकर्णः Vikarna? च and? सौमदत्तिः the son of Somadatta? तथा thus? एव even? च and.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.8 (They are:) Your venerable self, Bhisma and Karna, and Krpa who is ever victorious in battle; Asvatthama, Vikarna, Saumadatti and Jayadratha.
Shri Purohit Swami
Classical
Translation
1.8 You come first; then Bheeshma, Karna, Kripa, great soldiers; Ashwaththama, Vikarna and the son of Somadhatta;
His Holiness Prahladananada Swami· 1996-07-06· English
Personal Guidance
There is value in respecting elders and tradition — but only when tradition is anchored to Kṛṣṇa, not to lineage alone.
Practical Applications
Honor the elders in your life with one thoughtful gesture this week.
Distinguish between traditions that lead to Kṛṣṇa and traditions that merely flatter your ancestors.
Read or recall one teaching from Śrīla Prabhupāda's pranāma mantras to renew your reverence for paramparā.
Reflection Questions
Where am I confusing inherited custom with eternal dharma?
Whom in my elder generation am I underutilizing as a spiritual resource?
Analogy
A list of names that begins with *your good self* and ends with Karṇa is a list designed for the listener's ego. Duryodhana names the elders first, the killers next, and his own line of loyalty is laid down by the order of recitation.
Stories
Bhīṣma at the head of Duryodhana's army
Bhīṣma had vowed to defend the throne of Hastināpura whoever sat on it. When Duryodhana inherited that throne through political maneuvering, Bhīṣma's vow bound him to fight on the side his heart did not love. He told Yudhiṣṭhira privately on the eve of the war: "I am bound by my pledge, but my blessings are with you."
Duryodhana names Bhīṣma here as a possession — listed between *bhavān* (your good self) and *karṇa* (Karṇa) — without seeming to feel the strangeness of the company. The great grandsire is reduced to a unit in a roster. The same Bhīṣma will, in seven verses, blow the *siṁha-nāda* conch and the inventory will become a man again.
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ ९ ॥
anye ca bahavaḥ śūrā
[anye cha bahavah shooraa]
mad-arthe tyakta-jīvitāḥ
[mad-arthe tyakta-jeevitaah]
nānā-śastra-praharaṇāḥ
[naanaa-shastra-praharanaah]
sarve yuddha-viśāradāḥ
[sarve yuddha-vishaaradaah]
Word-for-word
anye—othersca—alsobahavaḥ—in great numbersśūrāḥ—heroesmat - arthe—for my saketyakta - jīvitāḥ—prepared to risk lifenānā—manyśastra—weaponspraharaṇāḥ—equipped withsarve—all of themyuddha - viśāradāḥ—experienced in military science .
Blended reading (Sanskrit + English inline)
anye ca bahavaḥ śūrā
anye
others
ca
also
bahavaḥ
in great numbers
śūrāḥ
heroes
mad-arthe tyakta-jīvitāḥ
mat - arthe
for my sake
tyakta - jīvitāḥ
prepared to risk life
nānā-śastra-praharaṇāḥ
nānā
many
śastra
weapons
praharaṇāḥ
equipped with
sarve yuddha-viśāradāḥ
sarve
all of them
yuddha - viśāradāḥ
experienced in military science .
Important Words
śūrāḥ—heroes
Same word he used for the *enemy* heroes in verse 4. Duryodhana applies *śūra* to both sides — a verbal admission of equality. The Gītā repeatedly forces the speaker to give the enemy the same nouns he gives himself.
mat - arthe—for my sake
*Mat-* (mine) + *arthe* (for the sake of). The deepest pronoun of the chapter, the same possessive that opened it in verse 1 (*māmakāḥ*). Duryodhana's soldiers are *for him*. The Pāṇḍavas' soldiers, by contrast, will be told repeatedly that their actions are for Kṛṣṇa.
tyakta - jīvitāḥ—prepared to risk life
Compound: *tyakta* (renounced) + *jīvita* (life). Literally "those by whom life has been given up." A rare moment of devotional language used in a mercenary cause — these men have *renounced their lives* for Duryodhana's project. The Gītā later asks what a *worthy* object of such renunciation looks like (the answer: Kṛṣṇa).
yuddha - viśāradāḥ—experienced in military science
*Yuddha* (warfare) + *viśārada* (expert, accomplished). *Viśārada* is a high word — used elsewhere for masters of any difficult art. Duryodhana acknowledges his men are *experts*; but expertise alone, without dharma, will not save them. The chapter is quietly establishing that competence and morality come apart.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Duryodhana boasts that countless heroes are prepared to die for him — a claim that mixes pride, anxiety, and a flicker of gratitude. The compound 'tyakta-jīvitāḥ' is doing emotional work: he needs to believe his cause inspires such sacrifice.
Further notes(विवरण · Vivaraṇa)
Tyakta-jīvita is a powerful bahuvrīhi: their very lives have been (in advance) renounced — a warrior's vow. Nānā-śastra-praharaṇa as a bahuvrīhi describes warriors whose striking-instruments are diverse weapons, distinguishing experienced veterans from one-weapon specialists. The verse rhetorically inflates Kaurava strength to bolster Duryodhana's morale.
As far as the others are concerned – like Jayadratha, Kṛtavarmā and Śalya – 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 Kurukṣetra 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
8. There are yourself, Bhīṣma, Karṇa, Kṛpa, winner of wars, Aśvatthāmā, Vikarṇa, and Bhūriśravā.
9. There are also many other brave men who have given up their lives for my sake, skillful at fighting, armed with various missiles and weapons of close combat.
Commentary
Saumadatti refers to Bhūriśravā, the son of Somadatta.
“They are willing to give up their lives in order to help me (tyakta-jīvitāḥ).” This is the intended meaning of Duryodhana, though the literal meaning is “They have given up their lives.” Actually however, Kṛṣṇa will later say:
mayaivaite nihatāḥ pūrvam eva nimitta-mātraṁ bhava savyasācin
These warriors have already been killed by Me before the war has started. You be My instrument, O Arjuna. BG 11.33
Thus, the literal meaning of Duryodhana’s words are thus completely true.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
8-9. There are you, Bhīṣma, Karṇa, Kṛpa, troops of Droṇa and others which are winners of wars, Aśvatthāmā, Vikarṇa, Bhūriśravā, and Jayadratha. There are also many other brave men who have given up their lives for my sake, skillful at fighting, armed with various missiles and weapons of close combat.
Commentary
Bhavān refers to Droṇa. Vikarṇa was a younger brother of Duryodhana. Saumadatti refers to Bhūriśravā. The troops of Droṇa and others are described as victorious in war (samitiṁjayaḥ). “These are only the outstanding persons on my side. There are also other warriors whose numbers cannot be counted (anye ca). There are many (bahavaḥ) such as Jayadratha, Kṛtavarma and Śalya, who are determined to give up their lives for my sake if necessary (tyakta jīvitāḥ). “My victory will be accomplished because of their intense affection for me, their intense courage, and their knowledge of fighting.” This is his hint in speaking.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.9 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda
Classical
Translation
1.9. "And also many other heroes who are ready to give up their
lives for my sake, armed with various weapons and missiles, all well-skilled
in battle.
Commentary
1.9 अन्ये others? च and? बहवः many? शूराः heroes? मदर्थे for my sake? त्यक्तजीविताः who are ready to give up their lives? नानाशस्त्रप्रहरणाः armed with various weapons and missiles? सर्वे all? युद्धविशारदाः wellskilled in battle.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.9 There are many heroes who have dedicated their lives for my sake, who possess various kinds of weapons and missiles, (and) all of whom are skilled in battle.
Shri Purohit Swami
Classical
Translation
1.9 And many others, all ready to die for my sake; all armed, all skilled in war.
Many will offer to die for a cause out of pride or paycheck; Kṛṣṇa's devotees alone serve out of pure love.
Practical Applications
Examine one loyalty you maintain — is it driven by pride, fear, devotion, or transaction?
Notice the difference between mercenary commitment and surrendered service in your work.
Offer one task today as service to Kṛṣṇa rather than as proof of your worth.
Reflection Questions
What loyalties of mine are quietly transactional?
Where is my 'service' actually self-promotion in disguise?
Analogy
A king who says "there are *many other heroes* ready to die for me" without naming them is reaching for numbers because the names have run out. The unnamed *many* is the place where a confident inventory begins to slip into wishful thinking.
Ambiguous: *a-paryāpta* can mean *unlimited* (Duryodhana's intended sense) or *insufficient* (the slip of his tongue). Commentators have read it both ways. The very word he chooses for his own strength can mean *not enough*. The verse hands us his unconscious.
paryāptam—limited, sufficient
The opposite-yet-twin of *aparyāpta*. Duryodhana means "the Pāṇḍava strength is limited." But *paryāpta* also means *adequate, complete*: their strength is *exactly enough*. Sanskrit allows the verse to mean both at once.
abhirakṣitam—perfectly protected
*Abhi-rakṣ* — to *guard around*, to shield comprehensively. The word is used of *both* armies in this verse — Bhīṣma protects Duryodhana's side, Bhīma protects the Pāṇḍavas'. The vocabulary refuses to favour either side. The cosmos is impartial; the bias is the speaker's.
bhīṣma—by Grandfather Bhīṣma
Repeated as the protective name of Duryodhana's army. But the Pāṇḍavas' protector — Bhīma — is the one named in the rhyming half of the verse. *Bhīṣma* and *Bhīma* both come from the root *bhī* (to be frightening). The two great fear-bearers are set side by side, and the verse hangs unresolved between them.
Our strength is immeasurable, and we are perfectly protected by Grandfather Bhīṣma, whereas the strength of the Pāṇḍavas, carefully protected by Bhīma, is limited.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
A famously ambiguous śloka: Duryodhana may mean 'our army is boundless, theirs is limited' — or, in moment of cracking nerve, 'ours is inadequate (despite Bhīṣma), theirs is adequate (with Bhīma).' Tradition reads both senses; the pun captures his oscillating mind.
Further notes(विवरण · Vivaraṇa)
Paryāpta has two opposed senses: 'sufficient' and 'limited/bounded.' Read positively for the Kauravas: their force is aparyāpta = boundless. Read negatively: aparyāpta = insufficient. Some ācāryas favor the latter, taking Duryodhana to be voicing involuntary truth. The contrast 'Bhīṣma vs Bhīma' deepens the irony: Bhīṣma is unwilling to truly fight family, while Bhīma is implacable. Eleven akṣauhiṇīs guarded by Bhīṣma versus seven by Bhīma — the numbers also fit the 'unlimited/limited' reading.
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 Bhīṣma. On the other hand, the forces of the Pāṇḍavas are limited, being protected by a less experienced general, Bhīma, who is like a fig in the presence of Bhīṣma. Duryodhana was always envious of Bhīma because he knew perfectly well that if he should die at all, he would only be killed by Bhīma. But at the same time, he was confident of his victory on account of the presence of Bhīṣma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
10. Our army protected by Bhīṣma is inadequate, but their army, protected by Bhīma is adequate.
Commentary
Our troops are not up to standard (aparyāptam): we cannot fight against the Pāṇḍavas.
Even though protected all around by Bhīṣma, who has fine intelligence and is experienced in fighting and theory, Bhīṣma has sympathy for both parties. The Pāṇḍavas are very well protected (paryāptam abhirakṣitam) by Bhīma, though he has gross intelligence and is not thoroughly conversant with fighting and theory. In other words, they are well equipped to fight against us.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
10. Our army protected by Bhīṣma is immeasurable, but their army, protected by Bhīma is limited.
Commentary
“But how can you achieve victory when the troops are equal on both sides?”
“We have more troops. Our strength is immeasurable (aparyāptam) and is protected by Bhīṣma, who is most intelligent and an atiratha. The strength of the Pāṇḍavas’ army is limited (paryāptam), [Note: Rāmānuja takes the words aparyāptam to mean insufficient, and paryātam to mean sufficient. Viśvanātha and Śrīdhara follow the same interpretation. Madhuṣūdana Sarasvati takes the same meaning as Baladeva.] being protected Bhīma, who has very little intelligence and is only an ardha ratha. Thus I will attain victory.”
Bhūrijana Dāsa
Gauḍīya
Commentary
Duryodhana has to make Bhisma feel very important. Bhisma's favorite students are the Pandavas.
In this verse the word 'aparyaptam' has two different meanings. According to Srila Prabhupada and Srila Baladeva Vidyabhusana, it means 'immeasurable'. Because they are protected by Bhisma, their strength is immeasurable. When Bhisma hears that he becomes encouraged to fight stronger.
But Viswanatha C. Thakura translates the word as 'insufficient', meaning that because Bhisma had great affection for the Pandavas, his being the protector of the Kauravas army, would be insufficient. That made Dronacarya feel important and very much needed to secure the victory for Duryodhana.
Thus, by using this sublte word, Dronacarya could fire‑up, both great personalities.
On the other side, Srila Madvacarya, didn't like the statement that the protection given by Bhima is limited. He was an incarnation of Vayu as Bhima.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.10 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.10 Aparyaptam etc. For us, for Pandava army grauded by Bhimasena is unlimited, i.e., it is not possible to vanish; or it is not sufficient, i.e., very insignificant when compared with our army. This is the meaning. On the other hand, for these Pandavas, this army guarded by Bhisma, belonging to us, is limited i.e., it is possible to vanish; or it is sufficient i.e., too much; in other words it is not possible to be vanished in the war by these (Pandavas).
Swami Sivananda
Classical
Translation
1.10. "This army of ours marshalled by Bhishma is insufficient,
whereas that army of theirs marshelled by Bhima is sufficient.
Commentary
1.10 अपर्याप्तम् insufficient? तत् that? अस्माकम् ours? बलम् army? भीष्माभिरक्षितम् marshalled by Bhishma? पर्याप्तम् sufficient? तु while? इदम् this? एतेषाम् their? बलम् army? भीमाभिरक्षितम् marshalled by Bhima.Commentary The verse is differently interpreted by different commentators. Sridhara Swami takes the word aparyaptam to mean insufficient. Ananda Giri takes it to mean unlimited.
Swami Gambhīrānanda
Classical
Translation
1.10 Therefore, our army under the complete protection of Bhisma and others is unlimited. But this army of these (enemies), under the protection of Bhima and others is limited.
Shri Purohit Swami
Classical
Translation
1.10 Yet our army seems the weaker, though commanded by Bheeshma; their army seems the stronger, though commanded by Bheema.
Numerical strength dazzles materialists; spiritual strength comes from one soul with Kṛṣṇa on his side.
Practical Applications
Stop estimating spiritual progress by external metrics (followers, influence, attendance).
Recall one moment when small sincere effort yielded great spiritual fruit.
Replace 'how many' with 'how sincere' in your reflections this week.
Reflection Questions
Where am I impressed by quantity when I should be evaluating quality?
How is Kṛṣṇa already on my side in ways I have not noticed?
Analogy
Saying "our strength is immeasurable" while in the next breath admitting that the other side's strength is "limited" but well-protected is the language of a man trying to convince himself. Duryodhana is the ocean boasting to the river that he is *larger* — but a fixed lake of fresh water can do what no ocean can.
अयनेषु च सर्वेषु यथाभागवमस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ ११ ॥
ayaneṣu ca sarveṣu
[ayaneshu cha sarveshu]
yathā-bhāgam avasthitāḥ
[yathaa-bhaagam avasthitaah]
bhīṣmam evābhirakṣantu
[bheeshmam evaabhirakshantu]
bhavantaḥ sarva eva hi
[bhavantah sarva eva hi]
Word-for-word
ayaneṣu—in the strategic pointsca—alsosarveṣu—everywhereyathā - bhāgam—as differently arrangedavasthitāḥ—situatedbhīṣmam—unto Grandfather Bhīṣmaeva—certainlyabhirakṣantu—should give supportbhavantaḥ—yousarve—all respectivelyeva hi—certainly .
Blended reading (Sanskrit + English inline)
ayaneṣu ca sarveṣu
ayaneṣu
in the strategic points
ca
also
sarveṣu
everywhere
yathā-bhāgam avasthitāḥ
yathā - bhāgam
as differently arranged
avasthitāḥ
situated
bhīṣmam evābhirakṣantu
bhīṣmam
unto Grandfather Bhīṣma
eva
certainly
abhirakṣantu
should give support
bhavantaḥ sarva eva hi
bhavantaḥ
you
sarve
all respectively
eva hi
certainly .
Important Words
ayaneṣu—in the strategic points
*Ayana* — a passage, an avenue, a *way*. The same root we meet in *Rāmāyaṇa* ("Rāma's way") and *uttarāyaṇa* (the sun's northward course). Duryodhana speaks of the army's *ways* — every avenue must funnel support to Bhīṣma. The Gītā will reuse this very word for *paths of yoga*.
yathā - bhāgam—as differently arranged
*Yathā* (according to) + *bhāga* (portion, share). Each warrior has his *bhāga*, his allotment. The Gītā later applies this same logic to dharma — each soul has its own *svabhāga* of duty, not transferable to another.
abhirakṣantu—should give support, protect
Same root *abhi-rakṣ* as verse 10. Imperative plural — *let all of you protect Bhīṣma*. Duryodhana asks the protectors to protect the protector. The recursion shows the brittleness of the structure: when one node carries all the weight, every other node exists only to defend that one node.
All of you must now give full support to Grandfather Bhīṣma, as you stand at your respective strategic points of entrance into the phalanx of the army.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Duryodhana's command order: every commander must hold his post and, above all, shield Bhīṣma. The doubled 'eva' (alone, indeed) reveals where his real anxiety lies — if Bhīṣma falls, the army collapses. He is already preempting the worst.
Further notes(विवरण · Vivaraṇa)
Ayana literally 'going, path' — here a technical military term for entry routes or sectors of the battle formation. Yathā-bhāgam is a samāhāra adverbial: each warrior had been assigned a role in the vyūha. The imperative abhirakṣantu (3pl) addressed to bhavantaḥ (you-all) uses the polite-third-person construction. The verse is also taken to show Bhīṣma's strategic centrality — and Duryodhana's awareness of his own vulnerability without Bhīṣma.
Duryodhana, after praising the prowess of Bhīṣma, 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 Bhīṣmadeva 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 Bhīṣmadeva. He was confident of the full support of Bhīṣmadeva and Droṇācārya in the battle because he well knew that they did not even speak a word when Arjuna’s wife Draupadī, 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 Pāṇḍavas, he hoped that these generals would now completely give it up, as they had done during the gambling performances.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
11. Situated in your positions for attack, you should protect Bhīṣma on all sides.
Commentary
Therefore you should be very careful. Though you are divided into different groups (yathā-bhāgam) for the purpose of entering into the enemy lines (ayaneṣu), you should not give up your designated positions on the battlefield. Being fixed in your respective positions, protect Bhīṣma on all sides, so that he will not be attacked from behind while engaged in fighting with others. The implication here is “Only by the strength of Bhīṣma will we survive.”
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
11. Situated in your positions for entering the enemy flanks, you should all protect Bhīṣma on all sides.
Commentary
“If Droṇa understands the meaning of my words, he may become indifferent to fighting himself. This will damage my plans. Therefore I will give him personal responsibility in this war.” Thus he spoke. “You should protect Bhīṣma on all sides by staying in your positions which have been designated individually for entering into the ranks of the enemy troops (āyaneṣu). Act in this way so that he will not be attacked by others, since being absorbed in fighting, he will not be looking on the sides or behind. My victory will be accomplished while Bhīṣma, the general, is unaware of my arrangements.”
The intention is as follows. Bhīṣma is our grandfather. You are our teacher. You two I know to be my fervent well-wishers, for though you knew the injustice I did at the gambling match you did not speak a word when Draupadī asked for justice.” He thus made his request so that Droṇa would give up his trace of affection for the Pāṇḍavas that was still visible.
Bhūrijana Dāsa
Gauḍīya
Commentary
Duryodhana here indicates very clearly that the victory depends very much on the presence of Bhisma. And also as an expert diplomat he is showing that the support of the all army is very, very important.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the
following indications:
1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of
situation – quite fit to be a politician (1.2)
2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was
born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to
defeat (1.3*)
3. Mentions great heros equal to Bhima and Arjuna (1.4*)
Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna
4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)
5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:
They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)
6. Asks for everyone’s support for Bhisma (1.11) – because
Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise
(b) Study names of warriors on both sides (1.4 – 1.9)
Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma
(d) What made Duryodhana confident of victory (1.7 – 1.11)
Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee
2. Goddess of fortune
Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)
3. Venue
Kurukshetra is a holy place (1.1)
4. Hanumanji on Arjuna’s flag
Hanumanji also helped Lord Rama in gaining victory (1.20)
5. Symbol of Vishnu
Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells
6. Transcendental conchshells
Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
It was capable of conquering all directions (1.14)
9. Shattering of hearts
Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.11 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.11 Ayanesu etc. Paths : rows.
Swami Sivananda
Classical
Translation
1.11. "Therefore do ye all, stationed in your respective positions,
in the several divisions of the army, protect Bhishma alone."
Commentary
1.11 अयनेषु in the arrays (of the army)? च and? सर्वेषु in all? यथाभागम् according to division? अवस्थिताः being stationed? भीष्मम् Bhishma? एव alone? अभिरक्षन्तु protect? भवन्तः ye? सर्वे all? एव even? हि indeed.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.11 However, venerable sirs, all of you without exception, while occupying all the positions in the different directions as alloted (to you respectively), please fully protect Bhisma in particular.
Shri Purohit Swami
Classical
Translation
1.11 Therefore in the rank and file, let stand firm in their posts, according to battalions; and all you generals about Bheeshma.
Strategic reliance on a single great pillar can be wisdom — or it can be evasion of personal responsibility.
Practical Applications
Notice where you outsource spiritual responsibility to one person (guru, teacher, leader) in unhealthy ways.
Take up one practice this week that you cannot delegate — your daily japa, your honesty with yourself.
Express genuine gratitude to the senior devotees who hold your community together.
Reflection Questions
Whom am I leaning on heavily — and is that leaning surrender, or avoidance?
What spiritual responsibility have I quietly handed off that I should reclaim?
Analogy
An army that pins its survival on one grandfather's strategic point is like a fleet that has tied every ship to a single anchor. The anchor may hold for a day. But when the wind turns, all ships go down together.
Stories
Śikhaṇḍī, the appointed bow
Bhīṣma was unbreakable so long as no one stood opposite him whom he would refuse to fight. The Pāṇḍavas remembered that, decades earlier, Bhīṣma had vowed never to lift a weapon against a woman — and that Śikhaṇḍī, though now a man, had been born female. On the tenth day of the war, Arjuna shot from behind Śikhaṇḍī's chariot, and the grandsire fell on a bed of arrows.
Duryodhana, in this verse, has staked everything on Bhīṣma. The very next chapters of the war will show that putting all your support on one pillar — however vast — is not strategy but evasion. Real defence is distributed; pinning your dharma on one man's vow leaves you ten days from collapse.
tasya—hissañjanayan—increasingharṣam—cheerfulnesskuru - vṛddhaḥ—the grandsire of the Kuru dynasty (Bhīṣma)pitāmahaḥ—the grandfathersiṁha - nādam—roaring sound, like that of a lionvinadya—vibratinguccaiḥ—very loudlyśaṅkham—conchshelldadhmau—blewpratāpa - vān—the valiant .
Blended reading (Sanskrit + English inline)
tasya sañjanayan harṣaṁ
tasya
his
sañjanayan
increasing
harṣam
cheerfulness
kuru-vṛddhaḥ pitāmahaḥ
kuru - vṛddhaḥ
the grandsire of the Kuru dynasty (Bhīṣma)
pitāmahaḥ
the grandfather
siṁha-nādaṁ vinadyoccaiḥ
siṁha - nādam
roaring sound, like that of a lion
vinadya
vibrating
uccaiḥ
very loudly
śaṅkhaṁ dadhmau pratāpavān
śaṅkham
conchshell
dadhmau
blew
pratāpa - vān
the valiant .
Important Words
kuru - vṛddhaḥ—the eldest of the Kurus
*Vṛddha* — old, grown, increased. The same root as *Vṛddha-Garga*, *vṛddhi*. Bhīṣma is the *vṛddha* — the elder by years and by dharmic seniority. The Gītā at every step honours the principle: the *vṛddha* speaks first.
pitāmahaḥ—the grandfather
*Pitā* (father) + *maha* (great). Vyāsa keeps stacking Bhīṣma's honorifics: in one verse he is *kuru-vṛddha*, *pitāmaha*, *pratāpa-vān*. Three titles for one man, because the conch is being blown not by a soldier but by an institution.
siṁha - nādam—lion's roar
*Siṁha* (lion) + *nāda* (sound). A specific kṣatriya sound — the lion-cry. Same image used elsewhere for great kings and ascetics alike. Bhīṣma is the *Kuru-siṁha*; the conch makes his voice audible across the field.
śaṅkham—conchshell
*Śaṅkha* — the conch is the standard Vaiṣṇava emblem (Viṣṇu holds one in his upper-left hand). Vyāsa is quietly transferring the iconography: even the Kaurava grandsire's signal is, in essence, a Vaiṣṇava instrument. The Lord's symbols cannot be monopolized by His ostensible side.
pratāpa - vān—the valiant
*Pratāpa* — fierce splendour, the heat of a king's authority. *-vān* — possessing. Same root *tap* (to heat, to burn) as *tapas*. Bhīṣma's valour is a *tapas*. His celibate vow is itself an inner fire, and the conch is the outward flame from that long-banked heat.
Then Bhīṣma, 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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Sensing Duryodhana's tremor, the venerable Bhīṣma rallies him with a lion-roar followed by a conch-blast. The grandsire's gesture is fatherly comfort and battlefield signal in one — yet the joy he gives is Duryodhana's last unmixed happiness in the war.
Further notes(विवरण · Vivaraṇa)
The conch-blast (śaṅkha-nāda) traditionally signals battle's commencement. Bhīṣma initiating it from the Kaurava side is significant: as commander-in-chief he formally opens hostilities. The simile siṁha-nāda likens Bhīṣma to the king of beasts — appropriate for the kuru-vṛddha. Pratāpavān combines tapas (fiery power) with prefix pra-, conveying overwhelming majestic radiance.
सिंह (m.) + नाद (m.) acc.sg. (accusative singular), upamita-cpd. (compound)
a lion's roar
विनद्य
vinadya
वि+√नद् abs. (absolutive)
having roared
उच्चैः
uccaiḥ
ind. (indeclinable)
loudly
शङ्खम्
śaṅkham
शङ्ख (m.) acc.sg. (accusative singular)
conch
दध्मौ
dadhmau
√ध्मा perf. (perfect) 3sg.par. (parasmaipada / active voice)
he blew
प्रतापवान्
pratāpavān
प्रतापवत् adj. nom.sg. (nominative singular)m.
valorous, of fiery splendor
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 Kṛṣṇa was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
12. Then the majestic elder among the Kurus, the grandfather, in order to bring joy to Duryodhana, making the sound of lion, blew his conch loudly.
Commentary
Bhīṣma, the elder of the Kurus, joyful on hearing respect given to him, and to produce joy in Duryodhana by driving away his fears, roaring like lion, blew his conch shell. The phrase siṁha-nādaṁ vinadya uses the same root nad twice. The literal meaning is “roaring the roar of a lion.” The intended meaning is “roaring like a lion,” according to the sūtra upamāne karmaṇi. (Aṣṭādhyāyī, Pāṇini 3.4.45)
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
12. Then the majestic elder among the Kurus, the grandfather, in order to bring joy to Duryodhana, making the sound of lion, blew his conch loudly.
Commentary
Then Bhīṣma in great joy, understanding that Duryodhana was praising him, blew his conch shell to drive away the inner fear of Duryodhana. The use of the phrase siṁha nādam vinadya is according to the Pāṇini rule upamāne karmaṇi ca. (Pāṇini 3.4.45) Ca refers to another sūtra to denote an agent as well as an object: kartary upamāne. (Pāṇini 3.2.79) It means “sounding like a lion.” [Note: A verb root with the suffix “am” can be used to mean “like.” Thus siṁha-nadam vinadya means that he blew his conch, sounding like a lion. Another example would be aja-nāśam nastaḥ: he perished like a goat (perishes).]
Without saying a word, just by blowing his conch, Bhīṣma announced that he would give up his life according to kṣatriya dharma for Duryodhana, though victory or defeat was really dependent only on the Lord.
Bhūrijana Dāsa
Gauḍīya
Commentary
Duryodhana shows his expertise in firing‑up Bhisma, and Bhisma is responding by blowing the conchshell and get ready for the fight.
Here is shown one of the various symbolisms that indicate the side of the victorious ‑ the conchshell blown by Bhisma. It indicates indirectly that the sons of Dhrtarastra have no chance of victory, because the conchshell is the symbol of Visnu or Krsna. Bhisma would do his best but the victory was not garanteed at all.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
StudyKey verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
Bhisma’s conchshell blown
Focus of Learning
(a) Bhisma indicates the following things to Duryodhana by his conchshell:
Blown out of natural compassion for grandson, Duryodhana
To cheer the fearful heart of Duryodhana
Befitting his position as lion
To assure that no pains would be spared in his duty to fight
Indirectly by the symbolism of conchshell, he informed his depressed grandson that he has
no chance of victory, because the Supreme Lord Krishna was on the other side.
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.12 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.12. His glorious grandsire (Bhishma), the oldest of the Kauravas,
in order to cheer Duryodhana, now roared like a lion, and blew his conch.
Commentary
1.12 तस्य his (Duryodhanas)? संजयन् causing? हर्षम् joy? कुरुवृद्धः oldest of the Kurus? पितामहः grandfather? सिंहनादम् lions roar? विनद्य having sounded? उच्चैः loudly? शङ्खम् conch? दध्मौ blew? प्रतापवान् the glorious.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.12 The valiant grandfather, the eldest of the Kurus, loudly sounding a lion-roar, blew the conch to raise his (Duryodhana's) spirits.
Shri Purohit Swami
Classical
Translation
1.12 Then to enliven his spirits, the brave Grandfather Bheeshma, eldest of the Kuru-clan, blew his conch, till it sounded like a lion's roar.
A senior devotee's clear voice — like Bhīṣma's conch — re-anchors a bewildered community in dharma.
Practical Applications
Listen carefully when a senior Vaiṣṇava speaks; their words often carry more weight than their volume suggests.
When you feel scattered, return to Prabhupāda's recorded voice or letters for re-orientation.
Be the steady voice in your home or community when others are anxious.
Reflection Questions
Whose 'conch' do I rally to when I am bewildered?
Where am I called to be that steadying voice for someone else?
Analogy
An old lion's roar from the cliff at dusk does not threaten the prey — it cheers the cubs of his own pride. Bhīṣma's conch is no battle-cry first; it is grandfather's reassurance to a worried grandson.
Stories
Bhīṣma's lifelong vow
When his father Śāntanu loved the fisherwoman Satyavatī but could not marry her because of his prince's claim, the young Devavrata vowed before all to renounce the throne and to live celibate forever — so that Satyavatī's sons could inherit unchallenged. The gods, watching, called him *Bhīṣma*: "the man of the terrible vow."
For decades, this vow has held the Kuru house together — through the deaths of his half-brothers, the regency over his blind nephew, the rise of his great-nephews. Now, on the brink of the war he has tried to prevent, the old grandsire blows his conch like a lion's roar — *siṁha-nādam* — to cheer his despondent grandson Duryodhana. Behind the lion-sound is a sad love. The man who held the family together is now signalling its destruction. He blows the conch anyway, because his vow gave him no other place to stand.
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १३ ॥
tataḥ śaṅkhāś ca bheryaś ca
[tatah shankhaash cha bheryash cha]
paṇavānaka-gomukhāḥ
[panavaanaka-gomukhaah]
sahasaivābhyahanyanta
[sahasaivaabhyahanyanta]
sa śabdas tumulo ’bhavat
[sa shabdas tumulo ’bhavat]
Word-for-word
tataḥ—thereafterśaṅkhāḥ—conchshellsca—alsobheryaḥ—large drumsca—andpaṇava - ānaka—small drums and kettledrumsgo - mukhāḥ—hornssahasā—all of a suddeneva—certainlyabhyahanyanta—were simultaneously soundedsaḥ—thatśabdaḥ—combined soundtumulaḥ—tumultuousabhavat—became .
Blended reading (Sanskrit + English inline)
tataḥ śaṅkhāś ca bheryaś ca
tataḥ
thereafter
śaṅkhāḥ
conchshells
ca
also
bheryaḥ
large drums
ca
and
paṇavānaka-gomukhāḥ
paṇava - ānaka
small drums and kettledrums
go - mukhāḥ
horns
sahasaivābhyahanyanta
sahasā
all of a sudden
eva
certainly
abhyahanyanta
were simultaneously sounded
sa śabdas tumulo ’bhavat
saḥ
that
śabdaḥ
combined sound
tumulaḥ
tumultuous
abhavat
became .
Important Words
śaṅkhāḥ—conchshells
Plural now — many conches answer the one. The verse expands from Bhīṣma's solitary *siṁha-nāda* (v.12) to a chorus. Each conch is a small Vaiṣṇu-symbol in a kṣatriya hand. Vyāsa is layering Vaiṣṇava iconography even on the unrighteous side.
bheryaḥ—large drums
*Bherī* — the war-drum, used in Vedic processions and royal anointments. The drum names the formal status of the assembly: this is not a brawl but a sacrificial event. The Kurukṣetra war was understood by both sides as a *yajña* — a sacrifice of warriors.
paṇava - ānaka—small drums and kettledrums
*Paṇava* (small two-headed drum) + *ānaka* (kettledrum). The full instrumentation of a royal procession. Vyāsa lists them precisely because the war is being staged with full Vedic protocol — no detail of ritual is being skipped, however much dharma is being violated.
tumulaḥ—tumultuous
Same root underlying English *tumult*. The compound sound is so dense it cannot be parsed into separate instruments — it has become a single roaring mass. The chapter is building, sonically, toward Arjuna's collapse: the louder the sound, the heavier the silence after it (v.46).
After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
The Kaurava warriors answer Bhīṣma's lead with an explosion of war-music — conchs, drums, and trumpets sounding at once. Sañjaya conveys the chaos with the word 'tumulaḥ': the battlefield's voice has begun, and there will be no turning back.
Further notes(विवरण · Vivaraṇa)
Five named instruments: śaṅkha (conch), bherī (kettledrum), paṇava (small drum), ānaka (large war-drum), and go-mukha (literally 'cow-mouth', a curved horn trumpet). The cluster paṇava-ānaka-gomukha is a samāhāra dvandva (single neuter sense would be possible, but the pl.m. agreeing with abhyahanyanta treats them as iterative dvandva). Tumula often describes battle-roar in epic — onomatopoeic for the muddled din.
Prose order(अन्वय · Anvaya)
ततः शङ्खाः च भेर्यः च पणव-आनक-गोमुखाः सहसा एव अभ्यहन्यन्त; सः शब्दः तुमुलः अभवत् ।
tataḥ śaṅkhāḥ ca bheryaḥ ca paṇava-ānaka-gomukhāḥ sahasā eva abhyahanyanta; saḥ śabdaḥ tumulaḥ abhavat |
Then conchs, kettledrums, tabors, war-drums, and cow-horn trumpets were suddenly struck up; the resulting sound was tumultuous.
Word split(पदच्छेद · Padaccheda)
ततः शङ्खाः च भेर्यः च पणव-आनक-गोमुखाः । सहसा एव अभ्यहन्यन्त सः शब्दः तुमुलः अभवत् ॥
tataḥ śaṅkhāḥ ca bheryaḥ ca paṇava-ānaka-gomukhāḥ | sahasā eva abhyahanyanta saḥ śabdaḥ tumulaḥ abhavat ||
√भू impf. (imperfect) 3sg.par. (parasmaipada / active voice)
became
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
13. Then conches, kettle drums, small drums, and larger drums were suddenly sounded, making a tumultuous roar.
Commentary
Both sides became eager to fight. This is described in this verse. Paṇava is a type of drum. Ānaka is a kettle drum. Gomukha is a type of trumpet.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
13. Then conches, kettle drums, small drums, and larger drums were suddenly sounded, making a tumultuous roar.
Commentary
When Bhīṣma blew his conch, at that time, in his army, suddenly instruments and conches began to sound. Abhyahanyanta is a reflexive passive, literally meaning “the instruments were sounded by themselves” or “the instruments made sounds.” Paṇava, ānaka, and gomukha are types of instruments. The sound was very great since the instruments sounded all at once.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: All Pandavas blew conchshells and all other instruments that made a tumultuous sound
NAMES OF DIFFERENT CONCHSHELLS: S. No
Warriors
Conchshell
1.
Krishna
Panchajanya
2.
Arjuna
Devadatta
3.
Yudhishtara
Anantavijaya
4.
Bhima
Paundra
5.
Nakula
Sughosa
6.
Sahadeva
Manipushpaka
PLEASE NOTE: Text 1.13 has no purport. Text 1.14 purport is covered under the main theme ‘Signs of Victory of
Pandavas’ above. Purports for Texts 1.15 to 1.18 are presented in the ‘Focus of Learning’ sections below
Focus of Learning
(a) Sanjaya very tactfully informed King Dhrtarashtra of the following points through all the above
mentioned verses:
His unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons was not very laudable
All the signs indicate that the whole Kuru dynasty would be killed
From the grandsire Bhisma to the grandson Abhimanyu, and all the kings of all states were doomed
And Dhrtarashtra was the cause of the whole catastrophe because he encouraged the policy followed by his sons
(a) Message announced by conchshells – Blowing of conchshells announced the message that
Kauravas were predestined to lose the battle
(b) Importance of names
Hrsikesha
Owner of all senses / senses of living entities are part and parcels of His senses
▪ Impersonalists cannot account for the senses of the living entities and they are
always anxious to describe the living entities as sense-less or impersonal
Lord as Paramatma directs the senses according to the surrender of the living entity
Directly controls transcendental senses of a pure devotee like Arjuna
Govinda – Pleasure-giver to cows and senses
Dhananjaya – Arjuna helped elder brother to fetch wealth for different sacrifices
Vrkodara – Eat as voraciously as he could do herculean tasks (Bhima)
Few other names explained – Madhusudana / Vasudeva / Devaki-nandana / Yasoda-nandana / Partha-sarthy (Read 1.15 purport)
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.13 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.13. Then (following Bhishma), conches and kettledrums, tabors,
drums and cow horns blared forth ite suddenly (from the Kaurava side)
and the sound was tremendous.
Commentary
1.13 ततः then शङ्खाः conches? च and? भेर्यः kettledrums? च and? पणवानकगोमुखाः tabors? drums and cowhorns? सहसा एव ite suddenly? अभ्यहन्यन्त blared forth? सः that? शब्दः sound? तुमुलः tremendous? अभवत् was.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.13 Just immediately after that conchs and kettledrums, and tabors, trumpets and cow-horns blared forth. That sound became tumultuous.
Shri Purohit Swami
Classical
Translation
1.13 And immediately all the conches and drums, the trumpets and horns, blared forth in tumultuous uproar.
When dharma sounds, the whole field responds — the cosmos reverberates with the announcement of righteous action.
Practical Applications
Begin gatherings with the chanting of Kṛṣṇa's names — let the sound vibration set the field.
Notice how a single sincere chant in the morning shifts the texture of your whole day.
Be willing to be the one who breaks the silence with Hare Kṛṣṇa when no one else will.
Reflection Questions
What sound vibrations dominate my mornings — devotional or distracting?
Am I willing to be the first conch in a room full of hesitation?
Analogy
When one conch is answered by every conch, drum, and horn of an army, it is no longer a signal — it is a single body proving it can still move. The thunder is less an announcement than a self-test. Duryodhana's side answers Bhīṣma with sound because silence after the grandsire's roar would have been unbearable.
tataḥ—thereafterśvetaiḥ—with whitehayaiḥ—horsesyukte—being yokedmahati—in a greatsyandane—chariotsthitau—situatedmādhavaḥ—Kṛṣṇa (the husband of the goddess of fortune)pāṇḍavaḥ—Arjuna (the son of Pāṇḍu)ca—alsoeva—certainlydivyau—transcendentalśaṅkhau—conchshellspradadhmatuḥ—sounded .
Blended reading (Sanskrit + English inline)
tataḥ śvetair hayair yukte
tataḥ
thereafter
śvetaiḥ
with white
hayaiḥ
horses
yukte
being yoked
mahati syandane sthitau
mahati
in a great
syandane
chariot
sthitau
situated
mādhavaḥ pāṇḍavaś caiva
mādhavaḥ
Kṛṣṇa (the husband of the goddess of fortune)
pāṇḍavaḥ
Arjuna (the son of Pāṇḍu)
ca
also
eva
certainly
divyau śaṅkhau pradadhmatuḥ
divyau
transcendental
śaṅkhau
conchshells
pradadhmatuḥ
sounded .
Important Words
śvetaiḥ—with white
Vedic colour-coding: *śveta* = pure, sāttvika, brāhmaṇa-like. Arjuna's chariot is yoked to the colour of sattva. Krishna's chariot driving is the yoking of action (kṣatriya) to purity (brāhmaṇa) — the very synthesis the Gītā will later teach.
syandane—in a chariot
*Syandana* — from *syand* (to flow, to run swiftly). The chariot is the *flowing one*, the moving platform. The Upaniṣads use the chariot as the body-image (Kaṭha 1.3.3: *ātmānaṁ rathinaṁ viddhi*). Vyāsa here puts the Lord *as charioteer* on a chariot — anticipating the metaphor that lets the whole Gītā be heard as Kṛṣṇa driving the soul.
mādhavaḥ—Kṛṣṇa, husband of the goddess of fortune
*Mā* (Lakṣmī) + *dhava* (husband). The first of Kṛṣṇa's many names in the Gītā — and it is His relational name, not His personal one. Vyāsa introduces Him as *Lakṣmī's lord*. Fortune itself rides on this chariot.
pāṇḍavaḥ—Arjuna, son of Pāṇḍu
Arjuna is named only as *Pāṇḍu's son* — by lineage, not by personal name. Vyāsa pairs *Mādhava* with *Pāṇḍava* — Lakṣmī's lord beside Pāṇḍu's son. The two relational names sit in dignified balance: Lord and devotee, named not by ego but by belonging.
divyau—transcendental
*Divya* — from *div* (to shine, the heavens). Same root as *deva*, *divine*. The opposing conches were earthly *śaṅkhāḥ*; these are *divyau śaṅkhau*. Two conches, dual number — the Lord and His servant always sound together. The Gītā's whole theology of *nāma-saṅkīrtana* is foreshadowed here: divine sound, sounded in pairs.
On the other side, both Lord Kṛṣṇa and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Sañjaya pans the camera to the Pāṇḍava side. The image is regal: Kṛṣṇa as charioteer and Arjuna as warrior on one great chariot drawn by white horses, blowing 'divya' (celestial) conchs. The dual verbs and dual nouns underline their inseparable partnership.
Further notes(विवरण · Vivaraṇa)
The white horses (śveta-haya) are gifts from Citraratha (Mahābhārata Ādi-parvan). The chariot itself is Agni's, given to Arjuna during the Khāṇḍava burning. Note the deliberate use of dual number throughout (sthitau, divyau, śaṅkhau, pradadhmatuḥ) — Sañjaya marks Kṛṣṇa and Arjuna as a pair, Nara and Nārāyaṇa, anticipating the deeper theology of their relationship that the Gītā will unfold.
प्र+√ध्मा perf. (perfect) 3du.par. (parasmaipada / active voice)
the two blew
Purport
In contrast with the conchshell blown by Bhīṣmadeva, the conchshells in the hands of Kṛṣṇa 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 Kṛṣṇa was on the side of the Pāṇḍavas. Jayas tu pāṇḍu-putrāṇāṁ yeṣāṁ pakṣe janārdanaḥ. Victory is always with persons like the sons of Pāṇḍu because Lord Kṛṣṇa 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 Viṣṇu, or Lord Kṛṣṇa. 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
14. Then Kṛṣṇa and Arjuna, standing in a large chariot yoked with white horses, blew their divine conches.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
14. Then Kṛṣṇa and Arjuna, standing in a large chariot yoked with white horses, blew their divine conches.
Commentary
In this verse, the desire to fight which arose in the troops of the Pāṇḍavas is described.
Though the others were also standing in their chariots, Kṛṣṇa and Arjuna are particularly mentioned in this regard to indicate the special nature of the chariot, which was given by Agni himself, [Note: The chariot, quiver, horses were given to Arjuna and cakra to Kṛṣṇa by Agni before he devoured the Khāṇḍava forest.] which had great power and could conquer the three worlds.
Bhūrijana Dāsa
Gauḍīya
Commentary
Here are a few more symbols indicating the Pandavas' victory:
Krsna is on their side.
Krsna and Arjuna's conchshells are called 'divyau',transcendental.
Where Krsna is present there is also Laksmidevi, the goddess of fortune.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: All Pandavas blew conchshells and all other instruments that made a tumultuous sound
NAMES OF DIFFERENT CONCHSHELLS: S. No
Warriors
Conchshell
1.
Krishna
Panchajanya
2.
Arjuna
Devadatta
3.
Yudhishtara
Anantavijaya
4.
Bhima
Paundra
5.
Nakula
Sughosa
6.
Sahadeva
Manipushpaka
PLEASE NOTE: Text 1.13 has no purport. Text 1.14 purport is covered under the main theme ‘Signs of Victory of
Pandavas’ above. Purports for Texts 1.15 to 1.18 are presented in the ‘Focus of Learning’ sections below
Focus of Learning
(a) Sanjaya very tactfully informed King Dhrtarashtra of the following points through all the above
mentioned verses:
His unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons was not very laudable
All the signs indicate that the whole Kuru dynasty would be killed
From the grandsire Bhisma to the grandson Abhimanyu, and all the kings of all states were doomed
And Dhrtarashtra was the cause of the whole catastrophe because he encouraged the policy followed by his sons
(a) Message announced by conchshells – Blowing of conchshells announced the message that
Kauravas were predestined to lose the battle
(b) Importance of names
Hrsikesha
Owner of all senses / senses of living entities are part and parcels of His senses
▪ Impersonalists cannot account for the senses of the living entities and they are
always anxious to describe the living entities as sense-less or impersonal
Lord as Paramatma directs the senses according to the surrender of the living entity
Directly controls transcendental senses of a pure devotee like Arjuna
Govinda – Pleasure-giver to cows and senses
Dhananjaya – Arjuna helped elder brother to fetch wealth for different sacrifices
Vrkodara – Eat as voraciously as he could do herculean tasks (Bhima)
Few other names explained – Madhusudana / Vasudeva / Devaki-nandana / Yasoda-nandana / Partha-sarthy (Read 1.15 purport)
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.14 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.14. Then, also, Madhava (Krishna) and the son of Pandu (Arjuna),
seated in the magnificent chariot, yoked with white horses, blew divine
conches.
Commentary
1.14 ततः then? श्वेतैः (with) white? हयैः horses? युक्ते yoked? महति magnificent? स्यन्दने in the chariot? स्थितौ seated? माधवः Madhava? पाण्डवः Pandava? the son of Pandu? च and? एव also? दिव्यौ divine? शङ्खौ conches? प्रदध्मतुः blew.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.14 Then, Madhava (Krsna) and the son of Pandu (Arjuna), stationed in their magnificent chariot with white horses yoked to it, loudly blew their divine conchs.
Shri Purohit Swami
Classical
Translation
1.14 Then seated in their spacious war chariot, yoked with white horses, Lord Shri Krishna and Arjuna sounded their divine shells.
His Holiness Bhakti Vikas Swami· 1999-08-18· English
Personal Guidance
Kṛṣṇa and the pure devotee blow their conches together — the Lord and His servant always work in unison.
Practical Applications
When you serve, picture yourself working alongside a great devotee, not alone.
Read about Arjuna's friendship with Kṛṣṇa to feel the sweetness of confidential service.
Allow Kṛṣṇa to act through you today — set aside the burden of being the doer.
Reflection Questions
When I serve, am I aware of Kṛṣṇa as my companion, or only as my employer?
What 'conch' has Kṛṣṇa given me to blow — and am I sounding it?
Analogy
When the Lord and His friend stand on one chariot drawn by white horses and blow their conches together, the sound is not louder than the enemy's — it is *different*. A single transcendental note set against a hundred war-drums: small in volume, infinite in source.
Stories
The white horses of Arjuna's chariot
Arjuna's chariot was given by Agni, the fire-god, after Arjuna helped him consume the Khāṇḍava forest. Its four white horses came from the celestial regions, gifted by Citraratha the king of the Gandharvas. The chariot was indestructible and the banner was Hanumān himself, who had agreed to ride along until the war's end.
Now Kṛṣṇa drives this chariot. Vyāsa names the colour of the horses — *śveta* — because whiteness in Vedic poetry is the colour of purity, of brāhmaṇa-knowledge, of Sarasvatī. The Lord and the kṣatriya ride together, drawn by purity itself, and from this chariot the *divyau śaṅkhau* — transcendental conches — are sounded. The opposing side blew earthly conches; this side blows *divine* ones. The verse already hints at the unequal sources of sound.
pāñcajanyam—the conchshell named Pāñcajanyahṛṣīka - īśaḥ—Hṛṣīkeśa (Kṛṣṇa, the Lord who directs the senses of the devotees)devadattam—the conchshell named Devadattadhanam - jayaḥ—Dhanañjaya (Arjuna, the winner of wealth)pauṇḍram—the conch named Pauṇḍradadhmau—blewmahā - śaṅkham—the terrific conchshellbhīma - karmā—one who performs herculean tasksvṛka - udaraḥ—the voracious eater (Bhīma) .
Blended reading (Sanskrit + English inline)
pāñcajanyaṁ hṛṣīkeśo
pāñcajanyam
the conchshell named Pāñcajanya
hṛṣīka - īśaḥ
Hṛṣīkeśa (Kṛṣṇa, the Lord who directs the senses of the devotees)
devadattaṁ dhanañ-jayaḥ
devadattam
the conchshell named Devadatta
dhanam - jayaḥ
Dhanañjaya (Arjuna, the winner of wealth)
pauṇḍraṁ dadhmau mahā-śaṅkhaṁ
pauṇḍram
the conch named Pauṇḍra
dadhmau
blew
mahā - śaṅkham
the terrific conchshell
bhīma-karmā vṛkodaraḥ
bhīma - karmā
one who performs herculean tasks
vṛka - udaraḥ
the voracious eater (Bhīma) .
Important Words
pāñcajanyam—the conchshell named Pāñcajanya
From the demon Pañcajana. The Lord's primary conch is a converted enemy — a doctrinal hint that surrender transforms the asura into an instrument of the Lord's voice. (See Bhāgavatam 10.45.)
hṛṣīka - īśaḥ—Hṛṣīkeśa, lord of the senses
*Hṛṣīka* (the senses) + *īśa* (lord). One of Kṛṣṇa's most theologically loaded names — He is the *master of the senses*. The Gītā's whole teaching on *sense-control* is sealed in this epithet: only the One who owns the senses can teach how to discipline them.
devadattam—the conchshell named Devadatta
*Deva* (god) + *datta* (given). Arjuna's conch was given by the gods. The contrast with the opposing side: their conches are theirs by purchase or inheritance; the devotee's conch is *deva-datta* — gifted from above. Even the instrument of service is grace.
dhanam - jayaḥ—Arjuna, winner of wealth
*Dhanam* (wealth) + *jaya* (conqueror). Arjuna's epithet from the Rājasūya conquests — he gathered tribute from all the kings of Bhārata for Yudhiṣṭhira's sacrifice. The Gītā uses many epithets for Arjuna; each names a quality Kṛṣṇa is about to ask him to *redirect inward*. The winner of outer wealth must now win inner wealth.
bhīma - karmā—one who performs herculean tasks
*Bhīma* (fearsome) + *karmā* (deeds). Bhīma's epithet — he of fearsome deeds. The same root as *bhīṣma* (terrible) and *bhayam* (fear). On the field face the same fear-root: *bhīṣma* the grandsire, *bhīma* the grandson-by-blood. Vyāsa is collecting the fear-words on both sides.
Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna blew his, the Devadatta; and Bhīma, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Pauṇḍra.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Each Pāṇḍava brother is given a named conch with a sonorous epithet, the epic style of heroic introduction. Kṛṣṇa, Arjuna, and Bhīma — three of the war's decisive figures — answer the Kaurava din with a sound unmistakably theirs.
Further notes(विवरण · Vivaraṇa)
Pāñcajanya was won by Kṛṣṇa from the demon Pañcajana (Bhāgavata 10.45). Devadatta ('god-given') was given to Arjuna by Varuṇa. Pauṇḍra is named for the kingdom Pauṇḍra. The epithets Hṛṣīkeśa, Dhanañjaya, and Vṛkodara each carry deep narrative weight: Hṛṣīkeśa ('lord of the senses') foreshadows Kṛṣṇa's later teaching on sense-control; Dhanañjaya recalls Arjuna's military exploits; Vṛkodara (wolf-belly) marks Bhīma's appetite and ferocity.
Lord Kṛṣṇa is referred to as Hṛṣīkeśa 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 senseless, 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 Kurukṣetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hṛṣīkeśa. The Lord has different names according to His different activities. For example, His name is Madhusūdana 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 Vāsudeva because He appeared as the son of Vasudeva; His name is Devakī-nandana because He accepted Devakī as His mother; His name is Yaśodā-nandana because He awarded His childhood pastimes to Yaśodā at Vṛndāvana; His name is Pārtha-sārathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hṛṣīkeśa because He gave direction to Arjuna on the Battlefield of Kurukṣetra. Arjuna is referred to as Dhanañjaya 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, Bhīma is known as Vṛkodara because he could eat as voraciously as he could perform herculean tasks, such as killing the demon Hiḍimba. So the particular types of conchshell blown by the different personalities on the side of the Pāṇḍavas, 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 Kṛṣṇa, 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
15-16. Kṛṣṇa blew Pāñcajanya, Arjuna blew Devadatta, and Bhīma of fearful deeds blew the great conch Pauṇḍra. Yudhiṣṭhira, son of Kuntī, blew Anantavijaya, and Nakula and Sahadeva blew their conches Sughoṣa and Manipuṣpaka.
17-18. Then the king of Kāśī, the greatest archer, Śikhaṇḍī, a mahā-ratha, Dhṛṣṭadyumna, Virāṭa and Sātyaki, who could not be defeated, Drupada, the sons of Draupadī, and mighty-armed Abhimanyu blew their conches one after the other.
Commentary
The names of the conch shells are listed here, starting with Kṛṣṇa’s Pāñcajanya.
The word aparājitaḥ means unconquerable. However, it can be read cāpa rājitaḥ, by including the previous ca as part of the word instead a separate word meaning “and”, in which case it means “equipped with a bow.”
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
15-16. Kṛṣṇa blew Pañcajanya, Arjuna blew Devadatta, and Bhīma of fearful deeds blew the great conch Pauṇḍra. Yudhiṣṭhira, son of Kuntī, blew Anantavijaya, and Nakula and Sahadeva blew their conches Sughoṣa and Manipuṣpaka.
17-18. Then the king of Kāṣī, who was the greatest archer, the mahāratha Śikhaṇḍi, Dhṛṣṭadyumna, Virāṭa and Sātyaki, who shone with his bow, Drupada, the sons of Draupadī, and mighty-armed Ahimanyu blew their conches one after the other, O lord of the earth.
Commentary
The names of the conches starting with Kṛṣṇa’s Paṅcajanya are listed. The word hṛṣikeśa (master of the senses) used in describing the Lord indicates that the Lord would help this army (He would help by directing their senses skilfully). Mentioning the names of the conches indicates that these persons had many conches of divine nature. The word rājā indicates that Yudhiṣṭhira had performed the rājāsūya sacrifice. [Note: He was not recognized as king until after the battle.] The word bhīma karma (man of ferocious actions) indicates that Bhīma had killed many demons such as Hiḍimbā. The word dhanañjaya indicates that Arjuna had gathered unlimited treasures when he went out to conquer the directions. Thus the outstanding nature of the Pāṇḍava army is indicated. The opposing army, not having these descriptive names, was therefore inferior.
Kāśya indicates the king of Kāśi, who was a great archer (parameṣvāsaḥ). Sātyaki was shining with his bow (cāpa rājitaḥ).
“O Dhṛtarāṣṭra, lord of the earth (pṛthivī pate), your bad advice has brought about this calamity in the form of the destruction of the dynasty.” That is the suggestion of addressing the king as “lord of the earth.”
Bhūrijana Dāsa
Gauḍīya
Translation
Lord Krsna 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.
(cn/DS) Here the name used for Krsna is 'Hrsikesa' which means 'the Lord directs the senses of the living entities'. This is a very significant name for Krsna, which also indicates His victory because one only succeeds in anything by the use of the senses.
Krsna was sitting there as the 'controller of the senses'. And when the devotee surrenders to Krsna, He personaly directs his senses. Arjuna was not there on his own prowess.
Srila Prabhupada says in his Purport: "Lord Krsna 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 na Yasoda‑nandana because He awarded His childhood pastimes to Yasoda at Vrndavana; 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 re quired 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 encouraging to the fighting soldiers. On the other side there were no such credits, nor the presence of Lord Krsna, 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."
The sound of the conchshells announced the defeat of Dhrtarastra's sons since so many signs of victory were on the side of the Pandavas.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: All Pandavas blew conchshells and all other instruments that made a tumultuous sound
NAMES OF DIFFERENT CONCHSHELLS: S. No
Warriors
Conchshell
1.
Krishna
Panchajanya
2.
Arjuna
Devadatta
3.
Yudhishtara
Anantavijaya
4.
Bhima
Paundra
5.
Nakula
Sughosa
6.
Sahadeva
Manipushpaka
PLEASE NOTE: Text 1.13 has no purport. Text 1.14 purport is covered under the main theme ‘Signs of Victory of
Pandavas’ above. Purports for Texts 1.15 to 1.18 are presented in the ‘Focus of Learning’ sections below
Focus of Learning
(a) Sanjaya very tactfully informed King Dhrtarashtra of the following points through all the above
mentioned verses:
His unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons was not very laudable
All the signs indicate that the whole Kuru dynasty would be killed
From the grandsire Bhisma to the grandson Abhimanyu, and all the kings of all states were doomed
And Dhrtarashtra was the cause of the whole catastrophe because he encouraged the policy followed by his sons
(a) Message announced by conchshells – Blowing of conchshells announced the message that
Kauravas were predestined to lose the battle
(b) Importance of names
Hrsikesha
Owner of all senses / senses of living entities are part and parcels of His senses
▪ Impersonalists cannot account for the senses of the living entities and they are
always anxious to describe the living entities as sense-less or impersonal
Lord as Paramatma directs the senses according to the surrender of the living entity
Directly controls transcendental senses of a pure devotee like Arjuna
Govinda – Pleasure-giver to cows and senses
Dhananjaya – Arjuna helped elder brother to fetch wealth for different sacrifices
Vrkodara – Eat as voraciously as he could do herculean tasks (Bhima)
Few other names explained – Madhusudana / Vasudeva / Devaki-nandana / Yasoda-nandana / Partha-sarthy (Read 1.15 purport)
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.15 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.15. Hrishikesha blew the Panchajanya and Arjuna blew the Devadatta
and Bhima (the wolf-bellied), the doer of terrible deeds, blew the great
conch Paundra.
Commentary
1.15 पाञ्चजन्यम् (the conch named) Panchajanya? हृषीकेशः (the Lord of the senses) Krishna? देवदत्तम् (the conch named) Devadatta? धनञ्जयः (the victor of wealth) Arjuna? पौण्ड्रम् (the conch named) Poundra? दध्मौ blew? महाशङ्खम् great conch? भीमकर्मा doer of terrible dees? वृकोदरः (having the belly of a wolf) Bhima.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.15 Hrsikesa (Krsna) (blew the conch) Pancajanya; Dhananjaya (Arjuna) (the conch) Devadatta; and Vrkodara (Bhima) of terrible deeds blew the great conch Paundra;
Shri Purohit Swami
Classical
Translation
1.15 Lord Shri Krishna blew his Panchajanya and Arjuna his Devadatta, brave Bheema his renowned shell, Poundra.
Each devotee blows a uniquely-named conch; your service has a specific shape no one else can replicate.
Practical Applications
Stop comparing your sādhana to that of others — your conch sounds in your voice, not theirs.
Identify your own particular service offering and commit to it more deeply.
Honor the diversity of Vaiṣṇava expression in your community.
Reflection Questions
What is the unique shape of the service I am called to render?
Where am I diluting my offering by trying to sound like someone else?
Analogy
Each conch on this chariot bears a personal name — Pāñcajanya, Devadatta, Pauṇḍra. The Lord does not blow an anonymous shell. Service has a name; devotion is named; the divine recognizes each instrument that is offered.
Stories
Pāñcajanya, the demon-conch
The conch Kṛṣṇa blows is Pāñcajanya — taken from the body of the demon Pañcajana, whom Kṛṣṇa slew in the depths of the sea when rescuing the dead son of His guru Sāndīpani. The demon had taken the form of a great conch-shell; Kṛṣṇa pulled him out of the ocean and used his shell ever after. (Bhāgavatam 10.45.40–48.)
So the very conch the Lord now sounds on the field of Kurukṣetra was earlier the body of a demon — transformed into the Lord's instrument through being defeated. There is a quiet doctrine here: what was once an obstacle, once it has surrendered, becomes the medium through which the Lord announces dharma.
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १६ ॥
काश्यश्च परमेष्वास: शिखण्डी च महारथ: ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजित: ॥ १७ ॥
द्रुपदो द्रौपदेयाश्च सर्वश: पृथिवीपते ।
सौभद्रश्च महाबाहु: शङ्खान्दध्मु: पृथक्पृथक् ॥ १८ ॥
anantavijayaṁ rājā
[anantavijayam raajaa]
kuntī-putro yudhiṣṭhiraḥ
[kuntee-putro yudhishthirah]
nakulaḥ sahadevaś ca
[nakulah sahadevash cha]
sughoṣa-maṇipuṣpakau
[sughosha-manipushpakau]
kāśyaś ca parameṣv-āsaḥ
[kaashyash cha parameshv-aasah]
śikhaṇḍī ca mahā-rathaḥ
[shikhandee cha mahaa-rathah]
dhṛṣṭadyumno virāṭaś ca
[dhrishtadyumno viraatash cha]
sātyakiś cāparājitaḥ
[saatyakish chaaparaajitah]
drupado draupadeyāś ca
[drupado draupadeyaash cha]
sarvaśaḥ pṛthivī-pate
[sarvashah prithivee-pate]
saubhadraś ca mahā-bāhuḥ
[saubhadrash cha mahaa-baahuh]
śaṅkhān dadhmuḥ pṛthak pṛthak
[shankhaan dadhmuh prithak prithak]
Word-for-word
ananta - vijayam—the conch named Ananta-vijayarājā—the kingkuntī - putraḥ—the son of Kuntīyudhiṣṭhiraḥ—Yudhiṣṭhiranakulaḥ—Nakulasahadevaḥ—Sahadevaca—andsughoṣa - maṇipuṣpakau—the conches named Sughoṣa and Maṇipuṣpakakāśyaḥ—the King of Kāśī (Vārāṇasī)ca—andparama - iṣu - āsaḥ—the great archerśikhaṇḍī—Śikhaṇḍīca—alsomahā - rathaḥ—one who can fight alone against thousandsdhṛṣṭadyumnaḥ—Dhṛṣṭadyumna (the son of King Drupada)virāṭaḥ—Virāṭa (the prince who gave shelter to the Pāṇḍavas while they were in disguise)ca—alsosātyakiḥ—Sātyaki (the same as Yuyudhāna, the charioteer of Lord Kṛṣṇa)ca—andaparājitaḥ—who had never been vanquisheddrupadaḥ—Drupada, the King of Pāñcāladraupadeyāḥ—the sons of Draupadīca—alsosarvaśaḥ—allpṛthivī - pate—O Kingsaubhadraḥ—Abhimanyu, the son of Subhadrāca—alsomahā - bāhuḥ—mighty-armedśaṅkhān—conchshellsdadhmuḥ—blewpṛthak pṛthak—each separately .
Blended reading (Sanskrit + English inline)
anantavijayaṁ rājā
ananta - vijayam
the conch named Ananta-vijaya
rājā
the king
kuntī-putro yudhiṣṭhiraḥ
kuntī - putraḥ
the son of Kuntī
yudhiṣṭhiraḥ
Yudhiṣṭhira
nakulaḥ sahadevaś ca
nakulaḥ
Nakula
sahadevaḥ
Sahadeva
ca
and
sughoṣa-maṇipuṣpakau
sughoṣa - maṇipuṣpakau
the conches named Sughoṣa and Maṇipuṣpaka
kāśyaḥ
the King of Kāśī (Vārāṇasī)
kāśyaś ca parameṣv-āsaḥ
ca
and
parama - iṣu - āsaḥ
the great archer
śikhaṇḍī ca mahā-rathaḥ
śikhaṇḍī
Śikhaṇḍī
ca
also
mahā - rathaḥ
one who can fight alone against thousands
dhṛṣṭadyumno virāṭaś ca
dhṛṣṭadyumnaḥ
Dhṛṣṭadyumna (the son of King Drupada)
virāṭaḥ
Virāṭa (the prince who gave shelter to the Pāṇḍavas while they were in disguise)
ca
also
sātyakiś cāparājitaḥ
sātyakiḥ
Sātyaki (the same as Yuyudhāna, the charioteer of Lord Kṛṣṇa)
ca
and
aparājitaḥ
who had never been vanquished
drupado draupadeyāś ca
drupadaḥ
Drupada, the King of Pāñcāla
draupadeyāḥ
the sons of Draupadī
ca
also
sarvaśaḥ pṛthivī-pate
sarvaśaḥ
all
pṛthivī - pate
O King
saubhadraś ca mahā-bāhuḥ
saubhadraḥ
Abhimanyu, the son of Subhadrā
ca
also
mahā - bāhuḥ
mighty-armed
śaṅkhān dadhmuḥ pṛthak pṛthak
śaṅkhān
conchshells
dadhmuḥ
blew
pṛthak pṛthak
each separately .
Important Words
ananta - vijayam—the conch named Ananta-vijaya
*Ananta* (endless) + *vijaya* (victory). Yudhiṣṭhira, who has known mostly defeat, blows the conch of *endless victory*. The name foreshadows the Gītā's redefinition of *jaya*: not outer triumph but inner constancy.
sughoṣa - maṇipuṣpakau—the conches Sughoṣa and Maṇipuṣpaka
*Su-ghoṣa* ("sweet-sounding") and *Maṇi-puṣpaka* ("jewel-flowered"). Nakula and Sahadeva, the youngest twins, blow conches whose very names are aesthetic — sweet sound and jewel-flowering. Beauty has its place in dharma's chorus.
mahā - rathaḥ—one who can fight ten thousand bowmen
The kṣatriya rating reappears — now applied to Śikhaṇḍī, the appointed instrument of Bhīṣma's fall. Vyāsa positions the future grandsire-slayer in a list of *mahā-rathas* without comment; the chapter has begun threading the war's outcome into its opening cast-list.
aparājitaḥ—the unconquered
*A-parājita* — never defeated. Sātyaki's epithet. The verse positions an *unconquered* warrior on the Pāṇḍava side — a quiet rebuttal of Duryodhana's verses 4–9, where he listed strong enemies but could call none *aparājita*.
pṛthak pṛthak—each separately
Repetition of *pṛthak* — *separately, separately*. Each warrior's conch is sounded *individually*. Vyāsa is making a point: the Pāṇḍava chorus is not undifferentiated noise; each devotee's voice is distinct. The collective is built of named individuals.
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa, the unconquerable Sātyaki, Drupada, the sons of Draupadī, and others, O King, such as the mighty-armed son of Subhadrā, all blew their respective conchshells.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Sañjaya completes the Pāṇḍava conch-roll: every named warrior sounds his own famous instrument. The vocative 'pṛthivī-pate' reminds Dhṛtarāṣṭra he is still the questioner — and that this confident, many-voiced army stands opposite his sons.
Further notes(विवरण · Vivaraṇa)
Yudhiṣṭhira's Ananta-vijaya = 'endless victory'; Nakula's Sughoṣa = 'sweet-sounding'; Sahadeva's Maṇipuṣpaka = 'jewel-blossom.' The triplet of verses mirrors verses 1.4-6 (Pāṇḍava heroes catalogued by Duryodhana) — there in fear, here in triumph. Pṛthak-pṛthak (āmreḍita reduplication) emphasizes each blowing his own conch individually, so each warrior is distinctly identified. Śikhaṇḍī was born female and is destined to be the cause of Bhīṣma's fall.
Prose order(अन्वय · Anvaya)
हे पृथिवी-पते! कुन्ती-पुत्रः राजा युधिष्ठिरः अनन्त-विजयं (दध्मौ), नकुलः सहदेवः च सुघोष-मणिपुष्पकौ (दध्मतुः); परम-इष्वासः काश्यः च, महा-रथः शिखण्डी च, धृष्टद्युम्नः, विराटः, अपराजितः सात्यकिः च, द्रुपदः, द्रौपदेयाः च, महा-बाहुः सौभद्रः च — सर्वशः पृथक्-पृथक् शङ्खान् दध्मुः ।
he pṛthivī-pate! kuntī-putraḥ rājā yudhiṣṭhiraḥ ananta-vijayaṃ (dadhmau), nakulaḥ sahadevaḥ ca sughoṣa-maṇipuṣpakau (dadhmatuḥ); parama-iṣvāsaḥ kāśyaḥ ca, mahā-rathaḥ śikhaṇḍī ca, dhṛṣṭadyumnaḥ, virāṭaḥ, aparājitaḥ sātyakiḥ ca, drupadaḥ, draupadeyāḥ ca, mahā-bāhuḥ saubhadraḥ ca — sarvaśaḥ pṛthak-pṛthak śaṅkhān dadhmuḥ |
O King, Yudhiṣṭhira son of Kuntī blew Ananta-vijaya; Nakula and Sahadeva blew Sughoṣa and Maṇipuṣpaka; the great archer King of Kāśī, mighty Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa, unvanquished Sātyaki, Drupada, the sons of Draupadī, and mighty-armed Abhimanyu — all, on every side, blew their conchs one by one.
Word split(पदच्छेद · Padaccheda)
अनन्त-विजयं राजा कुन्ती-पुत्रः युधिष्ठिरः । नकुलः सहदेवः च सुघोष-मणिपुष्पकौ ॥ १६ ॥
√ध्मा perf. (perfect) 3pl.par. (parasmaipada / active voice)
they blew
पृथक्-पृथक्
pṛthak-pṛthak
ind. (āmreḍita)
each separately, one by one
Purport
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu 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, Bhīṣma, 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 Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
15-16. Kṛṣṇa blew Pāñcajanya, Arjuna blew Devadatta, and Bhīma of fearful deeds blew the great conch Pauṇḍra. Yudhiṣṭhira, son of Kuntī, blew Anantavijaya, and Nakula and Sahadeva blew their conches Sughoṣa and Manipuṣpaka.
17-18. Then the king of Kāśī, the greatest archer, Śikhaṇḍī, a mahā-ratha, Dhṛṣṭadyumna, Virāṭa and Sātyaki, who could not be defeated, Drupada, the sons of Draupadī, and mighty-armed Abhimanyu blew their conches one after the other.
Commentary
The names of the conch shells are listed here, starting with Kṛṣṇa’s Pāñcajanya.
The word aparājitaḥ means unconquerable. However, it can be read cāpa rājitaḥ, by including the previous ca as part of the word instead a separate word meaning “and”, in which case it means “equipped with a bow.”
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
15-16. Kṛṣṇa blew Pañcajanya, Arjuna blew Devadatta, and Bhīma of fearful deeds blew the great conch Pauṇḍra. Yudhiṣṭhira, son of Kuntī, blew Anantavijaya, and Nakula and Sahadeva blew their conches Sughoṣa and Manipuṣpaka.
17-18. Then the king of Kāṣī, who was the greatest archer, the mahāratha Śikhaṇḍi, Dhṛṣṭadyumna, Virāṭa and Sātyaki, who shone with his bow, Drupada, the sons of Draupadī, and mighty-armed Ahimanyu blew their conches one after the other, O lord of the earth.
Commentary
The names of the conches starting with Kṛṣṇa’s Paṅcajanya are listed. The word hṛṣikeśa (master of the senses) used in describing the Lord indicates that the Lord would help this army (He would help by directing their senses skilfully). Mentioning the names of the conches indicates that these persons had many conches of divine nature. The word rājā indicates that Yudhiṣṭhira had performed the rājāsūya sacrifice. [Note: He was not recognized as king until after the battle.] The word bhīma karma (man of ferocious actions) indicates that Bhīma had killed many demons such as Hiḍimbā. The word dhanañjaya indicates that Arjuna had gathered unlimited treasures when he went out to conquer the directions. Thus the outstanding nature of the Pāṇḍava army is indicated. The opposing army, not having these descriptive names, was therefore inferior.
Kāśya indicates the king of Kāśi, who was a great archer (parameṣvāsaḥ). Sātyaki was shining with his bow (cāpa rājitaḥ).
“O Dhṛtarāṣṭra, lord of the earth (pṛthivī pate), your bad advice has brought about this calamity in the form of the destruction of the dynasty.” That is the suggestion of addressing the king as “lord of the earth.”
Bhūrijana Dāsa
Gauḍīya
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.
(cn/DS) All these conchshells had very significant importance. Only all these warriors whose conchshells had names, survived the battlefield. Except the unconquerable Satyaki who also survived.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: All Pandavas blew conchshells and all other instruments that made a tumultuous sound
NAMES OF DIFFERENT CONCHSHELLS: S. No
Warriors
Conchshell
1.
Krishna
Panchajanya
2.
Arjuna
Devadatta
3.
Yudhishtara
Anantavijaya
4.
Bhima
Paundra
5.
Nakula
Sughosa
6.
Sahadeva
Manipushpaka
PLEASE NOTE: Text 1.13 has no purport. Text 1.14 purport is covered under the main theme ‘Signs of Victory of
Pandavas’ above. Purports for Texts 1.15 to 1.18 are presented in the ‘Focus of Learning’ sections below
Focus of Learning
(a) Sanjaya very tactfully informed King Dhrtarashtra of the following points through all the above
mentioned verses:
His unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons was not very laudable
All the signs indicate that the whole Kuru dynasty would be killed
From the grandsire Bhisma to the grandson Abhimanyu, and all the kings of all states were doomed
And Dhrtarashtra was the cause of the whole catastrophe because he encouraged the policy followed by his sons
(a) Message announced by conchshells – Blowing of conchshells announced the message that
Kauravas were predestined to lose the battle
(b) Importance of names
Hrsikesha
Owner of all senses / senses of living entities are part and parcels of His senses
▪ Impersonalists cannot account for the senses of the living entities and they are
always anxious to describe the living entities as sense-less or impersonal
Lord as Paramatma directs the senses according to the surrender of the living entity
Directly controls transcendental senses of a pure devotee like Arjuna
Govinda – Pleasure-giver to cows and senses
Dhananjaya – Arjuna helped elder brother to fetch wealth for different sacrifices
Vrkodara – Eat as voraciously as he could do herculean tasks (Bhima)
Few other names explained – Madhusudana / Vasudeva / Devaki-nandana / Yasoda-nandana / Partha-sarthy (Read 1.15 purport)
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.16 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.16. The king Yodhishthira, the son of Kunti, blew the Anantavijaya;
Nakula and Sahadeva blew the Sughosha and the Manipushpaka.
Commentary
1.16 अनन्तविजयम् (the conch named) Anantavijayam? राजा the king? कुन्तीपुत्रः son of Kunti? युधिष्ठिरः Yudhishthira? नकुलः Nakula? सहदेवः Sahadeva? च and? सुघोषमणिपुष्पकौ (the conches named) Sughosha and Manipushpaka.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.16 King Yudhisthira, son of Kunti, (blew) the Anantavijaya; Nakula and Sahadeva, the Sughosa and the Manipuspaka (respectively).
Shri Purohit Swami
Classical
Translation
1.16 The King Dharmaraja, the son of Kunti, blew the Anantavijaya, Nakalu and Sahadeo, the Sugosh and Manipushpaka, respectively.
His Holiness Bhakti Prabhava Swami· 2013-12-24· English
Personal Guidance
Many devotees, named together, sound dharma in concert — collective service amplifies what individual service alone cannot achieve.
Practical Applications
Participate in a kīrtana you would normally skip; experience the multiplication of effect in collective chanting.
Show up for a community service even when your particular skill is not the headline contribution.
Trust that even minor participation matters when the whole community is sounding dharma.
Reflection Questions
Where do I disqualify myself from collective service because my role feels small?
How does my voice become richer when joined with others'?
Analogy
Many conches, each separately named — *pṛthak pṛthak* — sound across the field. This is not a single voice but a chorus of distinct devotional notes. Each devotee has his own conch, his own sound. The Lord's army is recognizable by individuality, not uniformity.
Stories
Yudhiṣṭhira and Ananta-vijaya
Yudhiṣṭhira's conch is named *Ananta-vijaya* — "infinite victory." It is a strange name for a king whose lifetime has been one long defeat — exiled twice, dressed in bark, his wife humiliated, his brothers separated, his kingdom gambled away. He has not been a winner in any worldly arithmetic.
Yet the conch knows what the world does not. *Ananta-vijaya* — the *endless* victory — is the victory that survives every loss because it is not located in outcomes. Kṛṣṇa will later teach Arjuna exactly this in chapter 2: that the inner victory of steady dharma cannot be undone by outer defeat. The eldest Pāṇḍava blows the conch that names the Gītā's own thesis.
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥ १९ ॥
sa ghoṣo dhārtarāṣṭrāṇāṁ
[sa ghosho dhaartaraashtraanaam]
hṛdayāni vyadārayat
[hridayaani vyadaarayat]
nabhaś ca pṛthivīṁ caiva
[nabhash cha prithiveem chaiva]
tumulo ’bhyanunādayan
[tumulo ’bhyanunaadayan]
Word-for-word
saḥ—thatghoṣaḥ—vibrationdhārtarāṣṭrāṇām—of the sons of Dhṛtarāṣṭrahṛdayāni—heartsvyadārayat—shatterednabhaḥ—the skyca—alsopṛthivīm—the surface of the earthca—alsoeva—certainlytumulaḥ—uproariousabhyanunādayan—resounding .
Blended reading (Sanskrit + English inline)
sa ghoṣo dhārtarāṣṭrāṇāṁ
saḥ
that
ghoṣaḥ
vibration
dhārtarāṣṭrāṇām
of the sons of Dhṛtarāṣṭra
hṛdayāni vyadārayat
hṛdayāni
hearts
vyadārayat
shattered
nabhaś ca pṛthivīṁ caiva
nabhaḥ
the sky
ca
also
pṛthivīm
the surface of the earth
ca
also
eva
certainly
tumulo ’bhyanunādayan
tumulaḥ
uproarious
abhyanunādayan
resounding .
Important Words
ghoṣaḥ—vibration
*Ghoṣa* — sound, but specifically the *vibratory continuation* of a sound, the hum that lingers. Same root as in *Su-ghoṣa* (Nakula's conch in v.16). The verse moves from named conches to a single resonant *ghoṣa* — many sources, one effect.
hṛdayāni—hearts
*Hṛdaya* — the seat of feeling and of the *ātman* in the Upaniṣads. The plural is significant: not one heart but *all* the hearts of Dhṛtarāṣṭra's sons are simultaneously cracked. Sound that goes for the heart is the Vedic measure of true mantra.
vyadārayat—shattered
Causative imperfect of *dṝ* (to tear, to split). Same root as *dāraṇa*. The verb is violent: the conch-sound *tore* the Kaurava hearts. Sound, in the Vedic worldview, is not metaphor — it is physical work done on the inner organ.
tumulaḥ—uproarious
Same word that described the Kaurava drumming in v.13. Vyāsa repeats it precisely. The two sides produce *tumult*; only one side's tumult *shatters hearts*. Mere noise does not equal sacred vibration. The same volume can be empty or transformative depending on its source.
abhyanunādayan—resounding
*Abhi-anu-nad* — to resound, to echo through. The Vedic image of a mantra that *fills the field*. Kurukṣetra is being saturated with the sound of dharma before the first arrow flies. The war has been won, sonically, before it begins.
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 Dhṛtarāṣṭra.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
The Pāṇḍava sound is not just loud — it pierces. Sañjaya, drawing Dhṛtarāṣṭra into the scene, names exactly whose hearts were torn: 'dhārtarāṣṭrāṇām' — your sons'. The verse signals that the war's psychological outcome is already foreshadowed.
Further notes(विवरण · Vivaraṇa)
The causative vyadārayat (from √dṝ 'to tear') is striking — sound is depicted as physical violence on the heart. Abhyanunādayan piles three prefixes (abhi-anu-) on the causative of √nad, evoking sound reverberating outward and back. Sañjaya's choice of 'dhārtarāṣṭrāṇām' rather than 'kauravāṇām' is pointed: he is reminding Dhṛtarāṣṭra that it is *his* sons whose courage failed first.
Prose order(अन्वय · Anvaya)
नभः च पृथिवीं च एव अभ्यनुनादयन् तुमुलः सः घोषः धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
nabhaḥ ca pṛthivīṃ ca eva abhyanunādayan tumulaḥ saḥ ghoṣaḥ dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat |
That tumultuous sound, making both sky and earth resound, tore apart the hearts of the sons of Dhṛtarāṣṭra.
Word split(पदच्छेद · Padaccheda)
सः घोषः धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभः च पृथिवीं च एव तुमुलः अभ्यनुनादयन् ॥
saḥ ghoṣaḥ dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat | nabhaḥ ca pṛthivīṃ ca eva tumulaḥ abhyanunādayan ||
When Bhīṣma and the others on the side of Duryodhana blew their respective conchshells, there was no heart-breaking on the part of the Pāṇḍavas. Such occurrences are not mentioned, but in this particular verse it is mentioned that the hearts of the sons of Dhṛtarāṣṭra were shattered by the sounds vibrated by the Pāṇḍavas’ party. This is due to the Pāṇḍavas and their confidence in Lord Kṛṣṇa. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
19. That tumultuous sound, filling the sky and earth, split the hearts of Dhṛtarāṣṭra’s sons.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
19. That tumultuous sound, filling the sky and earth, split the hearts of Dhṛtarāṣṭra’s sons.
Commentary
The sound of the Pāṇḍavas’ conches split the hearts of all of Dhṛtarāṣṭra’s followers including Bhīṣma. That means it produced pain equal to piercing the heart. The intense sound filled the sky and earth with its echoes. The sound of the conches of the followers of Dhṛtarāṣṭra did not cause any agitation in the hearts of the Pāṇdāvas, because nothing was mentioned of this.
Bhūrijana Dāsa
Gauḍīya
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.
(cn/DS) The Pandavas had confidence on the presence of Lord Krsna and that cause fear to the heart of Dhrtarastra's sons.
This is just setting the scene for the philosophy to be spoken. A very important philosophical point comes out:‑ the devotee due to his confidence in Lord Krsna is never fearful.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
Shattering of the hearts – Conchshells of Pandavas shattered the heart of the sons of Dhrtarashtara
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.19 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.19. That tumultuous sound rent the hearts of (the members of)
Dhritarashtra's party, making both the heaven and the earth resound.
Commentary
1.19 सः that? घोषः uproar? धार्तराष्ट्राणाम् of Dhritarashtras party? हृदयानि hearts? व्यदारयत् rent? नभः sky? च and? पृथिवीम् earth? च and? एव also? तुमुलः tumultuous? व्यनुनादयन् resounding.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.19 That tremendous sound pierced the hearts of the sons of Dhrtarastra as it reverberated through the sky and the earth.
Shri Purohit Swami
Classical
Translation
1.19 The tumult rent the hearts of the sons of Dhritarashtra, and violently shook heaven and earth with its echo.
When dharma sounds with unified voice, even hardened opposition feels its tremor — sincere devotion carries authority by itself.
Practical Applications
Trust that sincere chanting and service makes its impact felt without your needing to argue.
Stop trying to convince adversaries through debate; let your steady devotional life speak.
Notice the moments when even a closed heart momentarily softens at the sound of Hare Kṛṣṇa.
Reflection Questions
Where am I exhausting myself in argument when sincere practice would be the louder testimony?
Whose hardened heart might be more affected by my steadiness than by my words?
Analogy
When the sound of dharma resounds, it does not break stone walls — it shatters hearts. The Pāṇḍava conches reach the Kauravas not through the ear but through the chest. A heart full of unrighteous purpose cannot bear the vibration of a righteous note.
atha—thereuponvyavasthitān—situateddṛṣṭvā—looking upondhārtarāṣṭrān—the sons of Dhṛtarāṣṭrakapi - dhvajaḥ—he whose flag was marked with Hanumānpravṛtte—while about to engageśastra - sampāte—in releasing his arrowsdhanuḥ—bowudyamya—taking uppāṇḍavaḥ—the son of Pāṇḍu (Arjuna)hṛṣīkeśam—unto Lord Kṛṣṇatadā—at that timevākyam—wordsidam—theseāha—saidmahī - pate—O King .
Blended reading (Sanskrit + English inline)
atha vyavasthitān dṛṣṭvā
atha
thereupon
vyavasthitān
situated
dṛṣṭvā
looking upon
dhārtarāṣṭrān kapi-dhvajaḥ
dhārtarāṣṭrān
the sons of Dhṛtarāṣṭra
kapi - dhvajaḥ
he whose flag was marked with Hanumān
pravṛtte śastra-sampāte
pravṛtte
while about to engage
śastra - sampāte
in releasing his arrows
dhanur udyamya pāṇḍavaḥ
dhanuḥ
bow
udyamya
taking up
pāṇḍavaḥ
the son of Pāṇḍu (Arjuna)
hṛṣīkeśaṁ tadā vākyam
hṛṣīkeśam
unto Lord Kṛṣṇa
tadā
at that time
vākyam
words
idam āha mahī-pate
idam
these
āha
said
mahī - pate
O King .
Important Words
kapi - dhvajaḥ—he whose flag was marked with Hanumān
*Kapi* (monkey) + *dhvaja* (flag-pole, banner). Hanumān himself rides on Arjuna's banner — a literal continuation of Rāmāyaṇa-Vaiṣṇavism into the Mahābhārata. Where the Lord descends, His perfect servant remains close. The flag is no symbol; it is the servant in residence.
pravṛtte—while about to engage
Locative absolute of *pra-vṛt* — to set in motion, to begin. The same root as *pravṛtti* (engagement in action), which the Gītā will later contrast with *nivṛtti* (withdrawal). The verb names the very turning-point the Gītā addresses: the moment of *being about to act*.
dhanuḥ—bow
The kṣatriya emblem. Same word as in the Upaniṣadic image of the *praṇava-dhanuḥ* ("OM is the bow," Muṇḍaka 2.2.4). Arjuna's bow is also a metaphor: lifted, in this verse; dropped, in verse 47; lifted again only after the Gītā has taught him what to aim at.
udyamya—taking up
Absolutive of *ud-yam* — to lift up, to raise. The same root as *udyama* (effort, exertion). Arjuna's first movement of the Gītā is *udyama* — exertion. The whole text is a question about how *udyama* should be directed.
hṛṣīkeśam—unto Lord Kṛṣṇa
Accusative of *Hṛṣīkeśa* — the Lord of the senses. Arjuna addresses Kṛṣṇa, in his first speech, as *lord of the senses*. Before he says anything else, the soul has acknowledged the right hierarchy: the senses' lord is being asked to drive the chariot of the senses' agent.
At that time Arjuna, the son of Pāṇḍu, seated in the chariot bearing the flag marked with Hanumān, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhṛtarāṣṭra drawn in military array, Arjuna then spoke to Lord Kṛṣṇa these words.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
At the very moment the war is about to ignite, Arjuna — the monkey-bannered Pāṇḍava — raises his bow and addresses Kṛṣṇa. The verse's three-pāda extra length (a tristubh-tinged stanza) signals the gravity of the coming exchange: Arjuna's first words in the Gītā.
Further notes(विवरण · Vivaraṇa)
The locative absolutes pravṛtte śastra-saṁpāte ('when the clash had begun') give a hinge-moment feel: action paused mid-strike. Kapi-dhvaja recalls Hanumān seated atop Arjuna's flag — a gift from a forest encounter, vouchsafing victory. This verse, exceptionally for the Gītā, has six pādas instead of four, marking a transition in narrative tempo.
he mahī-pate! atha śastra-sampāte pravṛtte sati kapi-dhvajaḥ pāṇḍavaḥ vyavasthitān dhārtarāṣṭrān dṛṣṭvā dhanuḥ udyamya tadā hṛṣīkeśam idaṃ vākyam āha |
O King, then, as the clash of weapons was about to begin, the monkey-bannered Pāṇḍava, seeing the sons of Dhṛtarāṣṭra arrayed, raised his bow and spoke these words to Hṛṣīkeśa.
The battle was just about to begin. It is understood from the above statement that the sons of Dhṛtarāṣṭra were more or less disheartened by the unexpected arrangement of military force by the Pāṇḍavas, who were guided by the direct instructions of Lord Kṛṣṇa on the battlefield. The emblem of Hanumān on the flag of Arjuna is another sign of victory because Hanumān cooperated with Lord Rāma in the battle between Rāma and Rāvaṇa, and Lord Rāma emerged victorious. Now both Rāma and Hanumān were present on the chariot of Arjuna to help him. Lord Kṛṣṇa is Rāma Himself, and wherever Lord Rāma is, His eternal servitor Hanumān and His eternal consort Sītā, 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 Kṛṣṇa, 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
20-23. O King, then, as the armies prepared to fight, Arjuna with Hanumān’s insignia on his flag, seeing the sons of Dhṛtarāṣṭra standing there, taking his bow in hand, spoke to Hṛṣīkeśa: O Acyuta please station my chariot between the two armies, so I can view at the commencement of the war those situated with a desire to fight, and those with whom I should fight. I see that those who have gathered here, desiring to please the foolish sons of Dhṛtarāṣṭra, are intent on fighting.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
20-23. O King, then, as the armies prepared to fight, Arjuna with Hanuman insignia on his flag, seeing the sons of Dhṛtrāṣṭra standing there, taking his bow in hand, spoke to Hṛṣīkeśa: O Acyuta, please station my chariot between the two armies, so I can view at the commencement of the war those standing desirous of fighting, and those with whom I should fight. I believe that those who have gathered here, desiring to please the foolish sons of Dhṛtarāṣṭra, are intent on fighting.
Commentary
Mahīpate means “O Dhṛtarāstra.”
Arjuna then spoke.
“O Acyuta, you do not deviate from your innate nature—from your affection for your devotee, or from your supreme power. Controlled by this quality, without fear, place my chariot according my words, the words of your devotee.” He then speaks of the purpose of doing so. ‘Place the chariot so that I can see who are situated firmly, not trembling in fear (avasthitān), who are desirous of fighting (yoddu kamān), with no desire for compromise.”
“But you are fighter, not a spectator. What will be accomplished by viewing this?”
“I wish to see at the beginning of the battle those friends and relatives in whose company I will fight, and those friends and relatives against whom I will fight. For that purpose, place my chariot between the two armies. ”
“Out of friendship they will make peace.”
“No, there will be no conciliation between the two sides. I believe (avekṣe) that they are intent on fighting (yotsyamānām). They are intent on fighting, desiring to please the son of Dhṛtarāstra who is unintelligent (durbuddheḥ), ignorant of means for his own survival (ignorant that he is going to die), even in face of this war, which does not sober his intelligence. Therefore my viewing the rival party in war has been justified. ”
Bhūrijana Dāsa
Gauḍīya
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 Krsna these words.
(cn/DS) The same points are mentioned again, indicating the Pandavas' victory:
‑ The name Hrsikesa for Krsna,
‑ Hanuman is in the flag of Arjuna's chariot,
‑ Krsna also means Rama ‑ where is Rama, there is Sita, the
goddess of fortune.
‑ "And above all, the Lord of the senses, Lord Krsna, was personally present to give him (Arjuna) 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."
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
The atmosphere was surcharged. The world’s most powerful kṣatriyas had gathered to fight and
were filled with the spirit of battle. This war differed from the situation Śrīla Prabhupāda criticized in
the 1960s, when the United States drafted students, not kṣatriyas, and forced them into battle.
These men were fighting men. Fighting was in their blood. Just as devotees come to Vṛndāvana or
Māyāpur from all around the world, these kṣatriyas came from all over the world to fight. They had
faith that dying on the battlefield would gain them entrance into the heavenly planets.
Bhagavad Gita Notes
The two armies were in formation. Conchshells blew. The hair of warriors stood on end in anticipa-
tion. Kṛṣṇa was with Arjuna on his chariot.
Hanumān, decorating the chariot’s flag, was ready to shout his war cries to help Bhīma terrify the
enemy. Earlier, the Mahābhārata had described a meeting between Hanumān and Bhīma. Once,
while Arjuna was seeking celestial weapons, the remaining Pāṇḥavas wandered to Badarikāśrama,
high in the Himālayas. Suddenly, the Ālakananda River carried to Draupadī a beautiful and fragrant
thousand-petaled lotus flower. Draupadī was captivated by its beauty and scent. “Bhīma, this lotus
flower is so beautiful. I should offer it to Yudhiṣṭhira Mahārāja. Could you get me a few more? We
could take some back to our hermitage in Kāmyaka.”
Bhīma grabbed his club and charged up the hill where no mortals were permitted. As he ran, he
bellowed and frightened elephants and lions. He uprooted trees as he pushed them aside. Not car-
ing for the ferocious beasts of the jungle, he climbed a steep mountain until his progress was
blocked by a huge monkey lying across the path.
“Why are you making so much noise and scaring all the animals?” the monkey said. “Just sit down
and eat some fruit.”
“Move aside,” ordered Bhīma, for etiquette forbade him to step over the monkey. The monkey’s
reply?
“I am too old to move. Jump over me.”
Bhīma, becoming angry, repeated his order, but the monkey, again pleading the weakness of old
age, requested Bhīma to simply move his tail aside. Unlimitedly powerful Bhīma grabbed the tail and
tried, but failed. Amazed, he respectfully inquired as to the monkey’s identity and was overjoyed to
learn that he had met his brother Hanumān, for both Bhīma and Hanumān were sons of Vāyu. Ha-
numān first embraced Bhīma and showed him the huge form in which he had leaped to Laìkā. He
then offered Bhīma the following blessings.
“I shall remain present on the flag of your brother Arjuna. When you roar like a lion on the battle-
field, my voice will join with yours to strike terror into the hearts of your enemies. You will be victo-
rious and regain your kingdom.”
Now Arjuna, his chariot driven by Kṛṣṇa and marked with the flag of Hanumān, picked up his bow.
The horses and elephants moved excitedly. The opening arrows of the long-awaited battle were
now to be released. Arjuna, just on the brink of battle, spoke the following words.
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.20 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.20 - 1.25 Arjuna said - Sanjaya said Thus, directed by him, Sri Krsna did immediately as He had been directed, while Bhisma, Drona and others and all the kings were looking on. Such is the prospect of victory for your men.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.20. Then, seeing the people of Dhritarashtra’s party standing
arrayed and the discharge of weapons about to begin, Arjuna, the son of
Pandu, whose ensign was a monkey, took up his bow and said the following
to Krishna, O Lord of the earth.
Commentary
1.20 अथ now? व्यवस्थितान् standing arrayed? दृष्ट्वा seeing? धार्तराष्ट्रान् Dhritarashtras party? कपिध्वजः monkeyensigned? प्रवृत्ते about to begin? शस्त्रसंपाते discharge of weapons? धनुः bow? उद्यम्य having taken up? पाण्डवः the son of Pandu? हृषीकेशम् to Hrishikesha? तदा then? वाक्यम् word? इदम् this? आह said? महीपते O Lord of the earth.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.20 O king, thereafter, seeing Dhrtarastra's men standing in their positions, when all the weapons were ready for action, the son of Pandu (Arjuna) who had the insignia of Hanuman of his chariot-flag, raising up his bow, said the following to Hrsikesa.
Shri Purohit Swami
Classical
Translation
1.20 Then beholding the sons of Dhritarashtra, drawn up on the battle- field, ready to fight, Arjuna, whose flag bore the Hanuman,
Arjuna takes up his bow at the moment of dharma — be ready to act when the moment of duty arrives.
Practical Applications
Identify one duty you have been avoiding; commit to acting on it within the week.
Stop waiting for perfect circumstances — Kṛṣṇa wants you to begin from where you stand.
Pick up your tools (japa beads, books, service materials) the moment the call sounds.
Reflection Questions
What duty have I been quietly postponing?
What 'bow' have I left unstrung that Kṛṣṇa is asking me to take up?
Analogy
Arjuna lifts his bow not yet to shoot, but to inquire. The *bow being raised* is the body's question. The mind cannot yet ask what the hands are already asking: *show me what I am about to do*.
Stories
Hanumān on the flag
When Arjuna was returning from his pilgrimage with Subhadrā, he passed through Rāmeśvaram. There he met Hanumān — the eternal servant of Rāma — who, hearing of the coming war, agreed to ride on Arjuna's banner until the war ended. The *kapi-dhvaja* — "the flag bearing the monkey" — is therefore not decoration but a literal presence: Hanumān himself riding above Arjuna's chariot.
So on this chariot Kṛṣṇa holds the reins, Hanumān rides the flagstaff, and Arjuna sits between them. The same chariot was earlier set on fire by Aśvatthāmā's astras — and only after the war's end, when Kṛṣṇa stepped down and Hanumān flew away, did the wood collapse into ash. The chariot held because of who rode on it, not because of itself. Arjuna's lifting of the bow takes place inside this guarded geometry.
अर्जुनउवाच
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ।
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ॥ २१ ॥
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे ॥ २२ ॥
arjuna uvāca
[arjuna uvaacha]
senayor ubhayor madhye
[senayor ubhayor madhye]
rathaṁ sthāpaya me ’cyuta
[ratham sthaapaya me ’chyuta]
yāvad etān nirīkṣe ’haṁ
[yaavad etaan nireekshe ’ham]
yoddhu-kāmān avasthitān
[yoddhu-kaamaan avasthitaan]
kair mayā saha yoddhavyam
[kair mayaa saha yoddhavyam]
asmin raṇa-samudyame
[asmin rana-samudyame]
Word-for-word
arjunaḥ uvāca—Arjuna saidsenayoḥ—of the armiesubhayoḥ—bothmadhye—betweenratham—the chariotsthāpaya—please keepme—myacyuta—O infallible oneyāvat—as long asetān—all thesenirīkṣe—may look uponaham—Iyoddhu - kāmān—desiring to fightavasthitān—arrayed on the battlefieldkaiḥ—with whommayā—by mesaha—togetheryoddhavyam—have to fightasmin—in thisraṇa—strifesamudyame—in the attempt .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
senayor ubhayor madhye
senayoḥ
of the armies
ubhayoḥ
both
madhye
between
rathaṁ sthāpaya me ’cyuta
ratham
the chariot
sthāpaya
please keep
me
my
acyuta
O infallible one
yāvad etān nirīkṣe ’haṁ
yāvat
as long as
etān
all these
nirīkṣe
may look upon
yoddhu-kāmān avasthitān
kair mayā saha yoddhavyam
aham
I
yoddhu - kāmān
desiring to fight
avasthitān
arrayed on the battlefield
kaiḥ
with whom
mayā
by me
asmin raṇa-samudyame
saha
together
yoddhavyam
have to fight
asmin
in this
raṇa
strife
samudyame
in the attempt .
Important Words
madhye—between
Locative of *madhya* — middle, midst. The Gītā's geographical setting in a single word: the chariot is placed *in the middle* between the two armies. The teaching happens *between* contending forces, not on either side. The dharmic vantage is always *between*, never *with*.
sthāpaya—please keep, station
Imperative of causative *sthā* — *cause to stand*. Arjuna's first command to Kṛṣṇa is to *station* the chariot. Sanskrit dharma-discourse uses *sthā* obsessively (*sthita-prajña*, *sthiti*, *avasthāna*). To be *placed* is the first condition; what one does next depends on where one stands.
acyuta—O infallible one
*A-cyuta* — never fallen. From *cyu* (to fall). Kṛṣṇa is *the one who never falls*. Arjuna addresses Him by this epithet precisely as he himself is about to fall. The infallible one is asked to station the falling one.
nirīkṣe—may look upon
First-person optative of *ni-īkṣ* — to look attentively, to examine. *Nirīkṣe aham* — "let *me* see." The Gītā's opening movement is the soul asking for *sight*, not for victory. Direct examination of one's situation is the first step of dharmic action.
yoddhu - kāmān—desiring to fight
Same desiderative root *yudh* as *yuyutsavaḥ* in v.1. The chapter began with Dhṛtarāṣṭra naming those *desiring to fight*; Arjuna ends his request with the same desiderative. The two men, blind father and seeing warrior, ask about the same desire. One asks from anxiety; one asks from dharma.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna's first request is not for victory but for vision: place the chariot in the middle, so I may see whom I am about to fight. The very phrasing — 'kaiḥ ... yoddhavyam' (with whom must I fight?) — already discloses an uneasy heart that has begun to ask the wrong question.
Further notes(विवरण · Vivaraṇa)
The address 'Acyuta' (the never-falling) is doubly meaningful: Arjuna's own heart is about to fall, and he instinctively grips the one who does not. Yoddhavyam is a gerundive of obligation; the impersonal construction with instrumental mayā has a faintly fatalistic ring — as if duty has been imposed from outside. This setup verse, two ślokas long (1.21 with extended pādas), leads directly into Arjuna's despair.
Prose order(अन्वय · Anvaya)
हे अच्युत! मे रथम् उभयोः सेनयोः मध्ये स्थापय; यावत् अहम् एतान् अवस्थितान् योद्धु-कामान् निरीक्षे — अस्मिन् रण-समुद्यमे मया सह कैः योद्धव्यम् (इति ज्ञातुम्) ।
he acyuta! me ratham ubhayoḥ senayoḥ madhye sthāpaya; yāvat aham etān avasthitān yoddhu-kāmān nirīkṣe — asmin raṇa-samudyame mayā saha kaiḥ yoddhavyam (iti jñātum) |
O Acyuta, set my chariot between the two armies, so that I may behold these arrayed and ready to fight — and know with whom I must fight in this undertaking of battle.
Word split(पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
सेनयोः उभयोः मध्ये रथं स्थापय मे अच्युत । यावत् एतान् निरीक्षे अहं योद्धु-कामान् अवस्थितान् ॥ २१ ॥
Although Lord Kṛṣṇa 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, Hṛṣīkeśa, 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 in 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
20-23. O King, then, as the armies prepared to fight, Arjuna with Hanumān’s insignia on his flag, seeing the sons of Dhṛtarāṣṭra standing there, taking his bow in hand, spoke to Hṛṣīkeśa: O Acyuta please station my chariot between the two armies, so I can view at the commencement of the war those situated with a desire to fight, and those with whom I should fight. I see that those who have gathered here, desiring to please the foolish sons of Dhṛtarāṣṭra, are intent on fighting.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
20-23. O King, then, as the armies prepared to fight, Arjuna with Hanuman insignia on his flag, seeing the sons of Dhṛtrāṣṭra standing there, taking his bow in hand, spoke to Hṛṣīkeśa: O Acyuta, please station my chariot between the two armies, so I can view at the commencement of the war those standing desirous of fighting, and those with whom I should fight. I believe that those who have gathered here, desiring to please the foolish sons of Dhṛtarāṣṭra, are intent on fighting.
Commentary
Mahīpate means “O Dhṛtarāstra.”
Arjuna then spoke.
“O Acyuta, you do not deviate from your innate nature—from your affection for your devotee, or from your supreme power. Controlled by this quality, without fear, place my chariot according my words, the words of your devotee.” He then speaks of the purpose of doing so. ‘Place the chariot so that I can see who are situated firmly, not trembling in fear (avasthitān), who are desirous of fighting (yoddu kamān), with no desire for compromise.”
“But you are fighter, not a spectator. What will be accomplished by viewing this?”
“I wish to see at the beginning of the battle those friends and relatives in whose company I will fight, and those friends and relatives against whom I will fight. For that purpose, place my chariot between the two armies. ”
“Out of friendship they will make peace.”
“No, there will be no conciliation between the two sides. I believe (avekṣe) that they are intent on fighting (yotsyamānām). They are intent on fighting, desiring to please the son of Dhṛtarāstra who is unintelligent (durbuddheḥ), ignorant of means for his own survival (ignorant that he is going to die), even in face of this war, which does not sober his intelligence. Therefore my viewing the rival party in war has been justified. ”
Bhūrijana Dāsa
Gauḍīya
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.
(cn/DS) This is a sign that something wrong is going to happen. And this verse is the first time when our attention is drawn to Lord Krsna ‑ the Supreme Personality of Godhead, so intimate with His devotee that even takes the subordinate position.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
This is Kṛṣṇa’s first appearance in Bhagavad-gītā. What is He doing? He is driving Arjuna’s chariot
and accepting his orders. This is glorious: Kṛṣṇa, the supreme controller, is taking orders from His
devotee as if He were a menial servant.
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.21 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.20 - 1.25 Arjuna said - Sanjaya said Thus, directed by him, Sri Krsna did immediately as He had been directed, while Bhisma, Drona and others and all the kings were looking on. Such is the prospect of victory for your men.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.21 Arjuna said In the middle between the two armies, place my chariot,
O krishna, so that I may behold those who stand here desirous to fight,
and know with whom I must fight, when the battle is about to commence.
Commentary
1.21 -- 1.22 सेनयोः of the armies? उभयोः of both? मध्ये in the middle? रथम् car? स्थापय place? मे my? अच्युत O Achyuta (O changeless? Krishna)? यावत् while? एतान् these? निरीक्षे behold? अहम् I? योद्धुकामान् desirous to fight? अवस्थितान् standing? कैः with whom? मया by me? सह together? योद्धव्यम् must be fought? अस्मिन् in this? रणसमुद्यमे eve of battle.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.21 Arjuna said O Acyuta, please place my chariot between both the armies .
Shri Purohit Swami
Classical
Translation
1.21 Raising his bow, spoke this to the Lord Shri Krishna: O Infallible! Lord of the earth! Please draw up my chariot betwixt the two armies,
Related values & verses
Related values
Discriminative WisdomSeva (Service / Selfless Action)Anahankarah (Freedom from False Ego)
Arjuna asks Kṛṣṇa to position him so he can see clearly — every soul needs Kṛṣṇa to draw the chariot of life into a vantage of clear vision.
Practical Applications
Begin difficult tasks by asking Kṛṣṇa, in your own words, to position you for clear sight.
When confused, withdraw briefly and place the matter at Kṛṣṇa's feet through prayer or japa before deciding.
Trust that Kṛṣṇa will move your chariot toward what you most need to see — even when it is painful.
Reflection Questions
Have I asked Kṛṣṇa, today, to give me clear vision over my present situation?
Where am I refusing to look at what Kṛṣṇa is positioning me to see?
Analogy
The first thing the soul asks of the Lord is not victory, not power, not blessing — but *position me where I can see*. Arjuna's only request before his collapse is for a vantage. The Gītā opens with a prayer for sight.
yotsyamānān—those who will be fightingavekṣe—let me seeaham—Iye—whoete—thoseatra—heresamāgatāḥ—assembleddhārtarāṣṭrasya—for the son of Dhṛtarāṣṭradurbuddheḥ—evil-mindedyuddhe—in the fightpriya—wellcikīrṣavaḥ—wishing .
Blended reading (Sanskrit + English inline)
yotsyamānān avekṣe ’haṁ
yotsyamānān
those who will be fighting
avekṣe
let me see
ya ete ’tra samāgatāḥ
aham
I
ye
who
ete
those
atra
here
dhārtarāṣṭrasya durbuddher
yuddhe priya-cikīrṣavaḥ
samāgatāḥ
assembled
dhārtarāṣṭrasya
for the son of Dhṛtarāṣṭra
durbuddheḥ
evil-minded
yuddhe
in the fight
priya
well
cikīrṣavaḥ
wishing .
Important Words
yotsyamānān—those who will be fighting
Future participle of *yudh*. Same root, third form in three verses (*yuyutsavaḥ* v.1, *yoddhu-kāmān* v.22, *yotsyamānān* v.23). Vyāsa is grammatically circling the verb of fighting — desiderative, infinitive, future participle. The Gītā is announcing that the question is not *can we fight* but *what is fighting really for*.
avekṣe—let me see
First-person optative of *ava-īkṣ* — to look down upon, to inspect from above. Arjuna asks for the *bird's-eye* view. The Gītā begins with the soul climbing for vantage.
dhārtarāṣṭrasya—for the son of Dhṛtarāṣṭra
Genitive singular — *of/for Dhṛtarāṣṭra's son*. Arjuna does not even name Duryodhana directly. He names the *father* through the son — the lineage, the family responsibility. The blind king's name keeps haunting the verses; he is the absent author of the war.
durbuddheḥ—evil-minded
*Dur-* (bad) + *buddhi* (intelligence). The opposite of *dhī-matā* ("very intelligent," v.3) and *su-mati*. The Gītā's whole psychology runs on *buddhi*: a clear *buddhi* yokes the soul to dharma, a *dur-buddhi* yokes it to ruin. The diagnosis is precise.
cikīrṣavaḥ—wishing
Desiderative of *kṛ* (to do, to make) — *those wishing to do*. Same root as *karma*. The Kaurava warriors are *wishing to please* Duryodhana — wishing to *do* him good. The Gītā keeps catching the heart at the moment before action: the *wish to act* is where dharma is won or lost.
Let me see those who have come here to fight, wishing to please the evil-minded son of Dhṛtarāṣṭra.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna's request grows pointed: he wants to see who came merely to please the 'evil-minded' Duryodhana. The word 'dur-buddheḥ' is the first overtly judgmental term Arjuna uses — a flash of righteousness just before his collapse into doubt.
Further notes(विवरण · Vivaraṇa)
Priya-cikīrṣu is a doubly-derived form: desiderative cikīrṣ- 'desire to do' + priya 'favor' as upapada — 'those wishing to do something pleasing.' Yotsyamāna is future participle passive in form but active in sense (a special use with √युध्). Arjuna's labeling Duryodhana durbuddhi shows he still sees the war's moral asymmetry — momentarily — before kinship eclipses dharma in his mind.
It was an open secret that Duryodhana wanted to usurp the kingdom of the Pāṇḍavas by evil plans, in collaboration with his father, Dhṛtarāṣṭra. 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 Kṛṣṇa was sitting by his side.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
20-23. O King, then, as the armies prepared to fight, Arjuna with Hanumān’s insignia on his flag, seeing the sons of Dhṛtarāṣṭra standing there, taking his bow in hand, spoke to Hṛṣīkeśa: O Acyuta please station my chariot between the two armies, so I can view at the commencement of the war those situated with a desire to fight, and those with whom I should fight. I see that those who have gathered here, desiring to please the foolish sons of Dhṛtarāṣṭra, are intent on fighting.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
20-23. O King, then, as the armies prepared to fight, Arjuna with Hanuman insignia on his flag, seeing the sons of Dhṛtrāṣṭra standing there, taking his bow in hand, spoke to Hṛṣīkeśa: O Acyuta, please station my chariot between the two armies, so I can view at the commencement of the war those standing desirous of fighting, and those with whom I should fight. I believe that those who have gathered here, desiring to please the foolish sons of Dhṛtarāṣṭra, are intent on fighting.
Commentary
Mahīpate means “O Dhṛtarāstra.”
Arjuna then spoke.
“O Acyuta, you do not deviate from your innate nature—from your affection for your devotee, or from your supreme power. Controlled by this quality, without fear, place my chariot according my words, the words of your devotee.” He then speaks of the purpose of doing so. ‘Place the chariot so that I can see who are situated firmly, not trembling in fear (avasthitān), who are desirous of fighting (yoddu kamān), with no desire for compromise.”
“But you are fighter, not a spectator. What will be accomplished by viewing this?”
“I wish to see at the beginning of the battle those friends and relatives in whose company I will fight, and those friends and relatives against whom I will fight. For that purpose, place my chariot between the two armies. ”
“Out of friendship they will make peace.”
“No, there will be no conciliation between the two sides. I believe (avekṣe) that they are intent on fighting (yotsyamānām). They are intent on fighting, desiring to please the son of Dhṛtarāstra who is unintelligent (durbuddheḥ), ignorant of means for his own survival (ignorant that he is going to die), even in face of this war, which does not sober his intelligence. Therefore my viewing the rival party in war has been justified. ”
Bhūrijana Dāsa
Gauḍīya
Translation
Let me see those who have come here to fight, wishing to please the evil‑minded son of Dhrtarastra.
(cn/DS) 'Birds of the same feather flock together.'
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.23 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.20 - 1.25 Arjuna said - Sanjaya said Thus, directed by him, Sri Krsna did immediately as He had been directed, while Bhisma, Drona and others and all the kings were looking on. Such is the prospect of victory for your men.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.23. For I desire to observe those who are assembled here to fight,
wishing to please in battle the evil-minded Duryodhana (the son of Dhritarashtra).
Commentary
1.23 योत्स्यमानान् with the object of fighting? अवेक्षे observe? अहम् I? ये who? एते those? अत्र here (in this Kurukshetra)? समागताः assembled? धार्तराष्ट्रस्य of the son of Dhritarashtra? दुर्बुद्धेः of the evilminded? युद्धे in battle? प्रियचिकीर्षवः wishing to please.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.23 These who have assembled here and want to accomplish in the war what is dear to the perverted son of Dhrtarastra, I find them to be intent on fighting.
Shri Purohit Swami
Classical
Translation
1.23 And gaze over this array of soldiers, eager to please the sinful sons of Dhritarashtra."
Real courage faces opposition directly — refusing to look at one's challenges is no kind of dharma.
Practical Applications
Identify the difficulty you are most avoiding looking at; spend ten minutes today examining it honestly.
Replace fantasy ('it will resolve itself') with sober assessment.
When you teach or guide others, help them face the field, not flee it.
Reflection Questions
What in my life am I refusing to actually see?
Where does avoidance masquerade as patience or detachment?
Analogy
A man who calls his enemy by the truth of the enemy's intent — *durbuddheḥ*, evil-minded — and yet wishes to *see* him face to face, is not yet broken. The honest naming and the steady looking belong to the same act of courage.
सञ्जयउवाच
एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ २४ ॥
sañjaya uvāca
[sanjaya uvaacha]
evam ukto hṛṣīkeśo
[evam ukto hrisheekesho]
guḍākeśena bhārata
[gudaakeshena bhaarata]
senayor ubhayor madhye
[senayor ubhayor madhye]
sthāpayitvā rathottamam
[sthaapayitvaa rathottamam]
Word-for-word
sañjayaḥ uvāca—Sañjaya saidevam—thusuktaḥ—addressedhṛṣīkeśaḥ—Lord Kṛṣṇaguḍākeśena—by Arjunabhārata—O descendant of Bharatasenayoḥ—of the armiesubhayoḥ—bothmadhye—in the midststhāpayitvā—placingratha - uttamam—the finest chariot .
Blended reading (Sanskrit + English inline)
sañjaya uvāca
sañjayaḥ uvāca
Sañjaya said
evam ukto hṛṣīkeśo
evam
thus
uktaḥ
addressed
hṛṣīkeśaḥ
Lord Kṛṣṇa
guḍākeśena bhārata
guḍākeśena
by Arjuna
bhārata
O descendant of Bharata
senayor ubhayor madhye
senayoḥ
of the armies
ubhayoḥ
both
madhye
in the midst
sthāpayitvā rathottamam
sthāpayitvā
placing
ratha - uttamam
the finest chariot .
Important Words
hṛṣīkeśaḥ—Lord Kṛṣṇa
Same epithet as v.15 and v.20 — *lord of the senses*. Vyāsa keeps using this particular name in the context of *positioning* and *driving*. The Lord who controls all senses is now controlling the chariot — the body-image of the *senses*. The cosmology of the verse and of the Gītā align.
guḍākeśena—by Arjuna
*Guḍākā* (sleep) + *īśa* (lord) — "conqueror of sleep." An Arjuna epithet meaning *one who has mastered sleep*, i.e., one whose alertness does not lapse. Vyāsa pairs *Hṛṣīkeśa* (lord of the senses) with *Guḍākeśa* (lord of sleep) — the two *īśas* face the same chariot. The greater *īśa* serves the lesser.
bhārata—O descendant of Bharata
Sañjaya here addresses Dhṛtarāṣṭra as *Bhārata*. Vyāsa keeps reminding the listener: *you, too, are of Bharata's line. The dharma being discussed is yours.* The Gītā is told within a frame; the frame keeps tapping the listener on the shoulder.
sthāpayitvā—placing
Absolutive of causative *sthā* — *having placed*. Same root as Arjuna's imperative *sthāpaya* (v.21). The verbal echo is exact: Arjuna said *sthāpaya*, Kṛṣṇa did *sthāpayitvā*. The Lord answers the prayer in the same verbal root with which it was made.
ratha - uttamam—the finest chariot
*Ratha* (chariot) + *uttamam* (highest, supreme). The chariot is called *uttama* — the supreme one. Not because of its wood or its horses but because of who drives it. The Lord's presence is what makes a chariot supreme.
Sañjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Kṛṣṇa drew up the fine chariot in the midst of the armies of both parties.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Sañjaya, addressing Dhṛtarāṣṭra as 'Bhārata,' reports Kṛṣṇa's instant compliance: the supreme Lord becomes Arjuna's charioteer in act, complying with his friend's word. The verb stays open (no main verb in this śloka — continues into the next).
Further notes(विवरण · Vivaraṇa)
Guḍākeśa = 'one whose hair (keśa) is bound (guḍā)' or, by another tradition, 'conqueror of guḍākā (sleep)' — i.e. unwearied warrior. Hṛṣīkeśa likewise means 'lord of the senses (hṛṣīka).' The pairing is intentional: he who conquers sleep is being heard by the Lord of senses. The verse functions as a half-statement, completed by 1.25 — a common ślokānvaya carryover in narrative passages.
Prose order(अन्वय · Anvaya)
हे भारत! गुडाकेशेन एवम् उक्तः हृषीकेशः उभयोः सेनयोः मध्ये रथ-उत्तमं स्थापयित्वा (वक्ष्यति इति शेषः) । (O descendant of Bharata, thus addressed by Guḍākeśa (Arjuna), Hṛṣīkeśa, having placed the splendid chariot in the midst of the two armies, [spoke — supplied].)
he bhārata! guḍākeśena evam uktaḥ hṛṣīkeśaḥ ubhayoḥ senayoḥ madhye ratha-uttamaṃ sthāpayitvā (vakṣyati iti śeṣaḥ) | (O descendant of Bharata, thus addressed by Guḍākeśa (Arjuna), Hṛṣīkeśa, having placed the splendid chariot in the midst of the two armies, [spoke — supplied].)
Word split(पदच्छेद · Padaccheda)
सञ्जयः उवाच
sañjayaḥ uvāca
एवम् उक्तः हृषीकेशः गुडाकेशेन भारत । सेनयोः उभयोः मध्ये स्थापयित्वा रथ-उत्तमम् ॥
In this verse Arjuna is referred to as Guḍākeśa. Guḍākā means sleep, and one who conquers sleep is called guḍākeśa. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with Kṛṣṇa. As a great devotee of Kṛṣṇa, he could not forget Kṛṣṇa 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 Kṛṣṇa’s name, form, qualities and pastimes. Thus a devotee of Kṛṣṇa can conquer both sleep and ignorance simply by thinking of Kṛṣṇa constantly. This is called Kṛṣṇa consciousness, or samādhi. As Hṛṣīkeśa, or the director of the senses and mind of every living entity, Kṛṣṇa could understand Arjuna’s purpose in placing the chariot in the midst of the armies. Thus He did so, and spoke as follows.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
24-25. When Arjuna spoke to him thus, Hṛṣīkeśa, stationing the best of chariots between the two armies, in front of Bhīṣma, Droṇa and all the princes, spoke: See these Kurus gathered here.
Commentary
The Lord, Hṛṣīkeśa, though Himself the controller of everyone’s senses, was thus ordered by Arjuna, controlled just by his words. See how the Lord is controlled by prema! This is the implication of calling the Lord Hṛṣīkeśa.
Here is the significance of the word Guḍākeśa. Ākeśa means Viṣṇu (ā), Brahmā (ka) and Śiva (īśa). Guḍākeśa means Arjuna who gives them (ākeśa) the experience of the sweetness of the Lord’s affection just as sugar (guḍā) gives the experience of sweetness. [Note: Literally the word would mean “He who is the sugar for Brahmā, Viṣṇu and Śiva.”] Therefore, Guḍākeśa refers to he who, by bringing Kṛṣṇa under his control, gave Viṣṇu, Brahmā, and Śiva the opportunity to experience Kṛṣṇa’s sweetness. Where the Supreme Lord Kṛṣṇa, the crown jewel, source of all avatāras, being controlled by prema, followed the orders of His servant Arjuna, how could Viṣṇu, Brahmā and Śiva, His mere expansions as guṇa avatāras, show off any of their powers? Instead, they felt they had reached the pinnacle of perfection by manifesting affectionate feelings for the Lord themselves (inspired by Arjuna).
The lord of the spiritual sky (Mahāviṣṇu) said:
dvijātmamajā me yuvayor didṛkṣuṇā
I brought the brāhmaṇa’s sons here because I wanted to see the two of you.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
24-25. When Arjuna, Guḍakeśa, spoke to him thus, Hṛṣīkeśa, stationing the best of chariots between the two armies, in front of Bīṣma, Droṇa and all the princes, spoke: See these Kurus gathered here.
Bhūrijana Dāsa
Gauḍīya
Translation
Sanjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Krsna drew up the fine chariot in the midst of the armies of both parties.
(cn/DS) Another symbol is shown here: Arjuna's name is Gudakesa, the conquerer of sleep or ignorance. This shows that his next show of ignorance will soon be conquered by Krsna the Master of the senses.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
Krishna draws the chariot – Krishna (Hrsikesa) draws the chariot on request of Arjuna (Gudakesh) in
the midst of the armies of both parties
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.24 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.20 - 1.25 Arjuna said - Sanjaya said Thus, directed by him, Sri Krsna did immediately as He had been directed, while Bhisma, Drona and others and all the kings were looking on. Such is the prospect of victory for your men.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.24. Sanjaya said Thus addressed by Arjuna, Krishna, having stationed that
best of chariots, O Dhritarashtra, in the midst of the two armies.
Commentary
1.24 एवम् thus? उक्तः addressed? हृषीकेशः Hrishikesha? गुडाकेशेन by Gudakesha (the coneror of sleep? Arjuna)? भारत O Bharata (descendant of king Bharata? Dhritarashtra)? सेनयोः of the armies? उभयोः of both? मध्ये in the middle? स्थापयित्वा having stationed? रथोत्तमम् best of chariots.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.24 1.25 Sanjay said O scion of the line of Bharata (Dhrtararastra), Hrsikesa, being told so by Gudakesa (Arjuna), placed the excellent chariot between the two armies, in front of Bhisma and Drona as also all the rulers of the earth, and said, 'O Partha (Arjuna), see these assempled people of the Kuru dynasty.'
Shri Purohit Swami
Classical
Translation
1.24 Sanjaya said: "Having listened to the request of Arjuna, Lord Shri Krishna drew up His bright chariot exactly in the midst between the two armies,
Kṛṣṇa Himself drives the chariot of the surrendered soul; at every difficult juncture, He is at the reins.
Practical Applications
When you feel out of control, remember that Kṛṣṇa drives the chariot of any soul who turns to Him.
Hand over one decision today — speak the words 'Kṛṣṇa, you decide' and act on what arises.
Re-read a passage where Kṛṣṇa explicitly takes care of His devotees (BG 9.22) before bed.
Reflection Questions
Whose hands are on the reins of my life right now — mine, or Kṛṣṇa's?
Where am I trying to drive the chariot myself when Kṛṣṇa is offering to take it?
Analogy
Sañjaya names the moment exactly: *thus addressed, Kṛṣṇa drew up the chariot in the middle*. The Lord of the senses obeys the soul's request for vantage. This is the deepest of the Gītā's reversals: the master responds first, the disciple speaks second.
Stories
Kṛṣṇa as charioteer
Before the war, Kṛṣṇa offered both sides a choice: He Himself, unarmed, on one side; or His entire Yādava army on the other. Duryodhana, choosing what he thought was strength, took the army. Arjuna, choosing what was actually strength, took Kṛṣṇa unarmed. As part of that vow, Kṛṣṇa would not fight — but He would drive Arjuna's chariot.
So here in verse 24, the Supreme Lord of all worlds is reduced — by His own promise — to a charioteer. The position is humble in caste terms: a *sūta* is a lower role than a *kṣatriya*. The Lord takes the lower role to bring His devotee to the higher view. *Hṛṣīkeśaḥ* — the lord of the senses — drives the chariot of one set of senses, so that those senses may finally *see*.
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।
उवाचपार्थपश्यैतान्समवेतान्कुरुनिति ॥ २५ ॥
bhīṣma-droṇa-pramukhataḥ
[bheeshma-drona-pramukhatah]
sarveṣāṁ ca mahī-kṣitām
[sarveshaam cha mahee-kshitaam]
uvāca pārtha paśyaitān
[uvaacha paartha pashyaitaan]
samavetān kurūn iti
[samavetaan kuroon iti]
Word-for-word
bhīṣma—Grandfather Bhīṣmadroṇa—the teacher Droṇapramukhataḥ—in front ofsarveṣām—allca—alsomahī - kṣitām—chiefs of the worlduvāca—saidpārtha—O son of Pṛthāpaśya—just beholdetān—all of themsamavetān—assembledkurūn—the members of the Kuru dynastyiti—thus .
Blended reading (Sanskrit + English inline)
bhīṣma-droṇa-pramukhataḥ
bhīṣma
Grandfather Bhīṣma
droṇa
the teacher Droṇa
pramukhataḥ
in front of
sarveṣāṁ ca mahī-kṣitām
sarveṣām
all
ca
also
mahī - kṣitām
chiefs of the world
uvāca pārtha paśyaitān
uvāca
said
pārtha
O son of Pṛthā
paśya
just behold
samavetān kurūn iti
etān
all of them
samavetān
assembled
kurūn
the members of the Kuru dynasty
iti
thus .
Important Words
pramukhataḥ—in front of
*Pra-mukha* — "face-forward." Adverbial: *facing*. Kṛṣṇa positions Arjuna *face-to-face* with the elders. Not at a distance, not at an angle — *face-forward*. The Lord does not let the devotee approach hard truth obliquely.
mahī - kṣitām—chiefs of the world
*Mahī* (earth) + *kṣit* (one who rules, *kṣatra*). "Earth-rulers" — kṣatriyas in their cosmic function. The whole *kṣatriya* order is gathered here. The Gītā will, in chapter 4, name dharma as something originally spoken to the *rājarṣis*; this verse silently sets the stage for that disclosure.
pārtha—O son of Pṛthā
Arjuna's matronymic — *Pṛthā's son*. Pṛthā is Kuntī. Kṛṣṇa here addresses Arjuna by his mother's name (not Pāṇḍu's). Kuntī is Kṛṣṇa's own father's sister — Arjuna and Kṛṣṇa are cousins through Pṛthā. The vocative is intimate: *son of my own aunt*, calling on the family bond before the family-killing begins.
paśya—just behold
Imperative of *paś* — to see. Same word Duryodhana commanded Droṇa with in v.3 (*paśya*). Kṛṣṇa now uses the same imperative to Arjuna. Duryodhana said *paśya* to incite anxiety; Kṛṣṇa says *paśya* to invite recognition. Same word, opposite dharma.
In the presence of Bhīṣma, Droṇa and all the other chieftains of the world, the Lord said, “Just behold, Pārtha, all the Kurus assembled here.”
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Kṛṣṇa positions the chariot precisely before Bhīṣma and Droṇa — the two whose presence will most disturb Arjuna — and says simply, "Pārtha, behold the assembled Kurus." The address 'Pārtha' (son of Pṛthā) gently invokes kinship, anticipating the very crisis it will trigger.
Further notes(विवरण · Vivaraṇa)
Kṛṣṇa's terseness is deliberate: he says only 'paśya' — 'see.' He lets the sight do the work. By stopping in front of Bhīṣma and Droṇa, Kṛṣṇa orchestrates the conditions for Arjuna's despondency. From a teaching standpoint, this is upāya-kauśalya — skillful means: the crisis must arise before the cure can be administered. The vocative 'Pārtha' (matronymic) is significant — relational, not martial — preparing the ground for what comes next.
ind. (indeclinable), quotative particle, marks end of speech
Purport
As the Supersoul of all living entities, Lord Kṛṣṇa could understand what was going on in the mind of Arjuna. The use of the word Hṛṣīkeśa in this connection indicates that He knew everything. And the word Pārtha, meaning “the son of Pṛthā, or Kuntī,” is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Pṛthā, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did Kṛṣṇa mean when He told Arjuna to “behold the Kurus”? Did Arjuna want to stop there and not fight? Kṛṣṇa never expected such things from the son of His aunt Pṛthā. The mind of Arjuna was thus predicted by the Lord in friendly joking.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
24-25. When Arjuna spoke to him thus, Hṛṣīkeśa, stationing the best of chariots between the two armies, in front of Bhīṣma, Droṇa and all the princes, spoke: See these Kurus gathered here.
Commentary
The Lord, Hṛṣīkeśa, though Himself the controller of everyone’s senses, was thus ordered by Arjuna, controlled just by his words. See how the Lord is controlled by prema! This is the implication of calling the Lord Hṛṣīkeśa.
Here is the significance of the word Guḍākeśa. Ākeśa means Viṣṇu (ā), Brahmā (ka) and Śiva (īśa). Guḍākeśa means Arjuna who gives them (ākeśa) the experience of the sweetness of the Lord’s affection just as sugar (guḍā) gives the experience of sweetness. [Note: Literally the word would mean “He who is the sugar for Brahmā, Viṣṇu and Śiva.”] Therefore, Guḍākeśa refers to he who, by bringing Kṛṣṇa under his control, gave Viṣṇu, Brahmā, and Śiva the opportunity to experience Kṛṣṇa’s sweetness. Where the Supreme Lord Kṛṣṇa, the crown jewel, source of all avatāras, being controlled by prema, followed the orders of His servant Arjuna, how could Viṣṇu, Brahmā and Śiva, His mere expansions as guṇa avatāras, show off any of their powers? Instead, they felt they had reached the pinnacle of perfection by manifesting affectionate feelings for the Lord themselves (inspired by Arjuna).
The lord of the spiritual sky (Mahāviṣṇu) said:
dvijātmamajā me yuvayor didṛkṣuṇā
I brought the brāhmaṇa’s sons here because I wanted to see the two of you.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
24-25. When Arjuna, Guḍakeśa, spoke to him thus, Hṛṣīkeśa, stationing the best of chariots between the two armies, in front of Bīṣma, Droṇa and all the princes, spoke: See these Kurus gathered here.
Bhūrijana Dāsa
Gauḍīya
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.
(cn/DS) Krsna predicted that Arjuna would be in distress now, and in fact He wanted Arjuna to be in distress so the Bhagavad‑gita could be spoken.
Obeying the order of Arjuna to drive the chariot amidst both armies, Krsna brought the chariot right in front of Bhisma and Drona (Bhisma‑drona‑pramukhatah. 'Pramukhatah' means 'right in the face'.), his grandfather and his guru. Krsna put Arjuna in front of those to whom he was the most attached.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
Hundreds of millions of warriors were in the Kuru armies, yet Kṛṣṇa drove Arjuna’s chariot directly
before Bhīṣma and Droṇa (bhīṣma-droṇa-pramukhataù). In that way Kṛṣṇa forced Arjuna to see that
both his grandfather and his guru were determined to oppose him in battle. Kṛṣṇa thus drew out
Arjuna’s familial attachment so that He could speak Bhagavad-gītā. Kṛṣṇa was teasing Arjuna: “It is
only Kurus—on both sides—who are assembled.”
Bhagavad Gita Notes
Śrīla Baladeva Vidyābhūṣaṇa adds this explanation of Kṛṣṇa ’s words: “‘Because you are the son of
My father’s sister, I am going to serve as your chariot driver. But now you are about to abandon
your desire to fight.’ Thus Kṛṣṇa jokingly implied, ‘What’s the use of looking at the enemy’s army?’”
In this way Kṛṣṇa affirmed the thoughts in Arjuna’s mind. Sañjaya describes this scene to
Dhṛtarāṣṭra and then goes on to name the other family members Arjuna sees before him.
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.25 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.20 - 1.25 Arjuna said - Sanjaya said Thus, directed by him, Sri Krsna did immediately as He had been directed, while Bhisma, Drona and others and all the kings were looking on. Such is the prospect of victory for your men.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.25. In front of Bhishma and Drona, and all the rulers of the
earth, said: "O Arjuna (son of Pritha), behold these Kurus gathered together."
Commentary
1.25 भीष्मद्रोणप्रमुखतः in front of Bhishma and Drona? सर्वेषाम् of all? च and? महीक्षिताम् rulers of the earth? उवाच said? पार्थ O Partha? पश्य behold? एतान् these? समवेतान् gathered? कुरून् Kurus? इति thus.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.24 1.25 Sanjay said O scion of the line of Bharata (Dhrtararastra), Hrsikesa, being told so by Gudakesa (Arjuna), placed the excellent chariot between the two armies, in front of Bhisma and Drona as also all the rulers of the earth, and said, 'O Partha (Arjuna), see these assempled people of the Kuru dynasty.'
Shri Purohit Swami
Classical
Translation
1.25 Whither Bheeshma and Drona had led all the rulers of the earth, and spoke thus: O Arjuna! Behold these members of the family of Kuru assembled.
Kṛṣṇa positions the devotee precisely where he must see — sometimes between Bhīṣma and Droṇa, in the hardest place.
Practical Applications
Stop praying only for relief; begin praying for the courage to see what Kṛṣṇa places before you.
Trust that the difficult position you are in is intentional — there is something you are meant to learn there.
Take notes after a hard conversation about what you actually saw, not what you wanted to see.
Reflection Questions
Where has Kṛṣṇa positioned me precisely so that I must finally face something?
What am I being shown that I have been postponing for years?
Analogy
Kṛṣṇa positions the chariot in front of Bhīṣma and Droṇa — the two men Arjuna loves most, the two he will most need to fight. He does not station the chariot opposite Duryodhana, where the heart's blow would be easier. The Lord places the devotee exactly where it will hurt.
Stories
Bhīṣma and Droṇa, the two beloved enemies
Bhīṣma had cradled Arjuna as a child after Pāṇḍu's death. Droṇa had been his archery teacher — had taught him the *Brahmāstra* itself. There were no two men in the world for whom Arjuna had more love or owed more debt. And Kṛṣṇa drives the chariot to halt directly before them.
The Lord's positioning is precise. He could have stopped anywhere along the line. He stopped *here*. The verse names *Bhīṣma-droṇa-pramukhataḥ* — in front of the grandfather and the teacher. The Mahābhārata records that this is the moment Arjuna's heart broke. Kṛṣṇa engineered the break. The Gītā is the Lord's medicine, but the wound is also His prescription.
तत्रापश्यत्स्थितान्पार्थःपितॄनथपितामहान्।
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा।
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ॥ २६ ॥
tatrāpaśyat sthitān pārthaḥ
[tatraapashyat sthitaan paarthah]
pitṝn atha pitāmahān
[pitreen atha pitaamahaan]
ācāryān mātulān bhrātṝn
[aachaaryaan maatulaan bhraatreen]
putrān pautrān sakhīṁs tathā
[putraan pautraan sakheems tathaa]
śvaśurān suhṛdaś caiva
[shvashuraan suhridash chaiva]
senayor ubhayor api
[senayor ubhayor api]
Word-for-word
tatra—thereapaśyat—he could seesthitān—standingpārthaḥ—Arjunapitṝn—fathersatha—alsopitāmahān—grandfathersācāryān—teachersmātulān—maternal unclesbhrātṝn—brothersputrān—sonspautrān—grandsonssakhīn—friendstathā—toośvaśurān—fathers-in-lawsuhṛdaḥ—well-wishersca—alsoeva—certainlysenayoḥ—of the armiesubhayoḥ—of both partiesapi—including .
Blended reading (Sanskrit + English inline)
tatrāpaśyat sthitān pārthaḥ
tatra
there
apaśyat
he could see
sthitān
standing
pārthaḥ
Arjuna
pitṝn atha pitāmahān
pitṝn
fathers
atha
also
pitāmahān
grandfathers
ācāryān mātulān bhrātṝn
ācāryān
teachers
mātulān
maternal uncles
bhrātṝn
brothers
putrān pautrān sakhīṁs tathā
putrān
sons
pautrān
grandsons
sakhīn
friends
tathā
too
śvaśurān suhṛdaś caiva
śvaśurān
fathers-in-law
suhṛdaḥ
well-wishers
ca
also
eva
certainly
senayor ubhayor api
senayoḥ
of the armies
ubhayoḥ
of both parties
api
including .
Important Words
apaśyat—he could see
Imperfect of *paś* — same root as Kṛṣṇa's imperative *paśya* in v.25. Kṛṣṇa said *see*, and Arjuna *saw*. The mechanism of Gītā teaching is in the verb sequence: the Lord directs the gaze, the devotee then sees.
pitṝn—fathers
Plural — *fathers*. The Vedic family was extended: a man had many *fathers* (his father's brothers, his teacher, the elders of the clan). The plural is not a mistake; it is the moral scale of the offence Arjuna is being asked to commit. *Pitṛ-hatyā* — the killing of fathers — is one of the worst Vedic crimes.
ācāryān—teachers
Plural of *ācārya*. Same word Duryodhana used (v.2) to address Droṇa. Here Vyāsa applies the same word — in the plural — to the men Arjuna must face. Killing a teacher (*guru-hatyā*) is among the gravest sins in Vedic dharma. The Gītā does not flinch from naming this.
sakhīn—friends
*Sakhi* — friend, comrade. The Gītā will later use this same word at its highest pitch: Arjuna and Kṛṣṇa are *sakhā* (BG 4.3). The word here on the battlefield carries its ordinary meaning, but the listener already knows: *Kṛṣṇa is also Arjuna's sakha*. The category is sacred and is being violated.
suhṛdaḥ—well-wishers
*Su* (good) + *hṛd* (heart) — "good-hearted ones," those who wish you well. A specific Sanskrit category: not friends one shares meals with, but those who silently want the best for you. The Mahābhārata had many such on both sides; Arjuna sees them all in one glance.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
The trap snaps shut: Arjuna does not see 'enemies' — he sees fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, friends, in-laws, well-wishers. Sañjaya itemizes the categories of kinship to show how every relational tie in Arjuna's life is now standing armed against him.
Further notes(विवरण · Vivaraṇa)
Ten categories of kinship are enumerated — virtually the whole social world of a kṣatriya. The verse has three pādas instead of two, packing the list into a single moment of seeing. Pitṛ here includes paternal uncles (Dhṛtarāṣṭra, Pāṇḍu's brother); pitāmaha = grandfathers like Bhīṣma (grand-uncle technically, but addressed as grandfather); ācāryas Droṇa and Kṛpa; mātulas like Śalya and Śakuni. Sañjaya is staging the *cause* of Arjuna's crisis: not war as such, but war against family.
tatra pārthaḥ ubhayoḥ api senayoḥ sthitān pitṝn, atha pitāmahān, ācāryān, mātulān, bhrātṝn, putrān, pautrān, tathā sakhīn, śvaśurān, suhṛdaḥ ca eva apaśyat |
There Pārtha saw, stationed in both armies, fathers, then grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in-law, and well-wishers.
On the battlefield Arjuna could see all kinds of relatives. He could see persons like Bhūriśravā, who were his father’s contemporaries, grandfathers Bhīṣma and Somadatta, teachers like Droṇācārya and Kṛpācārya, maternal uncles like Śalya and Śakuni, brothers like Duryodhana, sons like Lakṣmaṇa, friends like Aśvatthāmā, well-wishers like Kṛtavarmā, etc. He could see also the armies which contained many of his friends.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
26. Arjuna saw standing there fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in-law and well-wishers on both sides.
Commentary
Putra and pautra refer to the sons and grandsons of Duryodhana and others on the opposing side.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
26. Arjuna saw fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in-law and well-wishers on both sides standing there.
Commentary
When the Lord spoke thus, Arjuna then looked at the opposing army. This is described in a verse and a half.
In the opposing army, he saw elders like Bhūriśravaḥ [Note: He was a king in the Kuru dynastya, and was killed by Sātyaki.] (pitṛṇ), grandfathers Bhīṣma and Somadatta [Note: Somadatta was the father of Bhūriśravā. He was killed by Sātyaki.] (pītāmahān), teachers like Droṇa and Kṛpā (ācāryān), maternal uncles like Śalya [Note: Śalya was the brother of Mādrī, wife of Pāṇḍu. He sided with Duryodhana and was killed by Yudhiṣṭhira.] and Śakuni [Note: Śakuni was the brother of Gāndhārī, wife of Dhṛtarāstra.] (mātulān), brothers like Duryodhana (bhratṛn), [Note: Actually they were cousins to Arjuna.] sons like Lakṣmaṇa (putrān), [Note: Lakṣmaṇa was the son of Duryodhana. He was killed by Abhimanyu, son of Arjuna.] grandsons like the sons of Lakṣmaṇa (pautrān), contemporaries of the same age such as Aśvatthāmā and Jayadratha (sakhīn) [Note: Jayadratha was a competitor for Draupadī and later tried to abduct her from the Pāṇḍavas. He had a boon that whoever made his head touch the ground would have his own head burst into a hundred pieces. Later śiva gave him the boon that he could defeat all the Pāṇḍavas except Arjuna. Arjuna defeated him by shooting and arrow which chopped off his head and sent it onto the lap of his father in meditation, who, on seeing the head threw it off his lap, and had his own head burst.] and well-wishers like Kṛtavarma and Bhagadatta [Note: Bhagadatta was a friend of Pāṇḍu and later Yudhiṣtḥira. However he fought on the side of Duryodhana. He was killed by Arjuna. Kṛtavarma sat in Yudhiṣṭhira’s court but later fought on the side of Duryodhana. He later set fire to the camp, killing the sons of the Pāṇdāvas.] (suhṛdaḥ). This description indicates that he also looked at the troops within his own army. He reviewed both the armies that were situated there (senayor ubhayor api). The verb samīkṣya (seeing) is in the next verse.
Bhūrijana Dāsa
Gauḍīya
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.
(cn/DS) REVIEW:
The opening scenes of the battle of Kuruksetra were described and how Sanjaya was describing to Dhrtarastra what was happening in the battlefield, and first we see Duryodhana going to Dronacarya and describing the armies of the opposing side. And then, he describes his own army and Bhismadeva who is there, the valliant grandsire of both sides, blows his conchshell. After that Krsna, Arjuna and the other Pandavas and the other worriers on their side, they also blow their conchshells. And the sound of the transcendental conchshell of Krsna shatters the hearts of Dhratastra's sons.
Then Arjuna after picking up his bow and arrows and just as he is prepared to fight, he asks Krsna to drive the chariot in the midst of both the armies.
And Krsna, the Supreme Lord, He drives that chariot directly in front of Bhisma and Drona. And when Arjuna sees these two great warriors, his grandfather who protected him since he was a young boy and his martial‑arts' teacher, his heart becomes overflooded with compassion. He looses in this way, his desire to fight. He sees just before him, his brothers, his uncles, his friends, etc, and seeing his kinsmen, he looses completely his desire to take part in this ghastly warfare. And yet, while Arjuna is feeling like this, both armies are still lined‑up just ready to begin the trial of arms.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Arjuna sees all the relatives assembled on both the sides and thus overwhelmed with
compassion, he starts speaking
Focus of Learning
(a) Different grades of relatives mentioned
Grandfathers Bhisma and Somadatta; Father’s contemporaries like Bhurisrava
Teachers like Dronacharya and Krpacharya; Maternal uncles like Salva and Sakuni
Brothers like Duryodhana; Sons like Laksma
Friends like Asvatthama; Well-wishers like Krtavarma etc.
The armies containing many of his friends
(a) Lord as Hrsikesa – Lord knows Arjuna’s mind and thus knows everything being the Supersoul of all
living entities
(b) Arjuna referred to as ‘Partha’ – Indicates son of aunt ‘Prtha'. Thus Krishna wants to point out:
He became charioteer because Arjuna is son of aunt (Queen Kunti)
Krishna said to Arjuna: “Behold the Kurus” – This phrase indicates Arjuna’s mind “Do you want to stop and not fight?”
Krishna does not expect such cowardly action from the son of his aunt
Mood of friendly joking expressed here.
(a) Arjuna as Gudakesh – one who conquers sleep
Gudaka means sleep; sleep also means ignorance
Arjuna conquered sleep & ignorance because of friendship with Krishna
Nature of the devotee
Cannot forget Krishna even for a moment (Samadhi); even while walking or asleep condition
Devotee conquers sleep and ignorance; because of constant Krishna consciousness. (This is called Samadhi)
(b) Krishna as Hrsikesa – As director of mind and senses, He could understand Arjuna’s purpose in
placing the chariot in the midst of the armies – “hestitation to fight”
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.26 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.26. Then, Arjuna (son of Pritha) saw there (in the armies) stationed,
fathers and grandfathers, teachers, maternal uncles, brothers, sons, grandsons
and friends too.
1.26 Then Partha (Arjuna) saw, marshalled among both the armies, (his) uncles as also grandfathers, teachers, maternal uncles, brothers (and (cousins), sons, grandsons, as well as comrades and fathers-in-law and friends.
Confronting our own attachments face-to-face is the first symptom of the spiritual journey beginning in earnest.
Practical Applications
Make a list of the people whose disapproval most troubles you — these reveal your attachment structure.
Notice which relationships feel like 'mine' in a way that contracts the heart rather than expands it.
Bring one such attachment into prayer this week, asking Kṛṣṇa to refine it.
Reflection Questions
Whose faces, lined up before me, would shake my resolve to act in dharma?
What attachments would I rather not look at directly?
Analogy
Arjuna's first sight from the chariot is not the enemy as enemy but the enemy as *family*. Fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, friends, fathers-in-law, well-wishers — the chariot has become a mirror, and the mirror shows his life.
तान्समीक्ष्यसकौन्तेयःसर्वान्बन्धूनवस्थितान् ।
कृपयापरयाविष्टोविषीदन्निदमब्रवीत् ॥ २७ ॥
tān samīkṣya sa kaunteyaḥ
[taan sameekshya sa kaunteyah]
sarvān bandhūn avasthitān
[sarvaan bandhoon avasthitaan]
kṛpayā parayāviṣṭo
[kripayaa parayaavishto]
viṣīdann idam abravīt
[visheedann idam abraveet]
Word-for-word
tān—all of themsamīkṣya—after seeingsaḥ—hekaunteyaḥ—the son of Kuntīsarvān—all kinds ofbandhūn—relativesavasthitān—situatedkṛpayā—by compassionparayā—of a high gradeāviṣṭaḥ—overwhelmedviṣīdan—while lamentingidam—thusabravīt—spoke .
Blended reading (Sanskrit + English inline)
tān samīkṣya sa kaunteyaḥ
tān
all of them
samīkṣya
after seeing
saḥ
he
kaunteyaḥ
the son of Kuntī
sarvān bandhūn avasthitān
sarvān
all kinds of
bandhūn
relatives
avasthitān
situated
kṛpayā parayāviṣṭo
kṛpayā
by compassion
parayā
of a high grade
āviṣṭaḥ
overwhelmed
viṣīdann idam abravīt
viṣīdan
while lamenting
idam
thus
abravīt
spoke .
Important Words
kṛpayā—by compassion
Instrumental of *kṛpā* — compassion, pity. A divine quality in its purified form (Kṛṣṇa's own *kṛpā* on the devotee). But here Arjuna's *kṛpā* is *bodily compassion* — pity rooted in identification with bodies, not souls. The Gītā distinguishes the two; this verse marks the lower one.
parayā—of a high grade
*Paraḥ* — supreme, highest. Arjuna's compassion is *supreme*-grade — but supreme in *intensity*, not in correctness. The Gītā uses *parā* both for the Lord (*parā prakṛti*, BG 7.5) and, here, for an intensity of misplaced feeling. Intensity alone does not equal truth.
āviṣṭaḥ—overwhelmed
Past participle of *ā-viś* — to enter, to be entered into. Arjuna has been *entered* by compassion as though by a possessing force. Same root as *āveśa* (possession). The Gītā recognizes that even noble emotions can *take possession* of the soul; the discipline is to be moved by them, not occupied.
viṣīdan—while lamenting
Present participle of *vi-sad* — to sink, to despond. Same root as *Viṣāda-yoga*, the title of this very chapter. *Viṣāda* is the lowest psychological state in the Gītā's atlas — the necessary collapse that precedes surrender. The chapter is named for what is happening to Arjuna in this very word.
When the son of Kuntī, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna's emotion is named precisely by Sañjaya: 'paramā kṛpā' (supreme compassion). He is not a coward; he is overcome by tenderness. The participle 'viṣīdan' gives the chapter its name (Arjuna-viṣāda-yoga) — the despondency that becomes the doorway to the entire Gītā.
Further notes(विवरण · Vivaraṇa)
Viṣīdan (pres. participle of vi+√sad 'to sink') is the keyword that titles Chapter 1. Sañjaya diagnoses Arjuna with compassion (kṛpā) — a noble quality — but qualifies it as 'paramā' (extreme): the suggestion is that even virtue, when displaced from dharma, becomes a paralysis. Kṛṣṇa will later (BG 2.2) call this an unbecoming 'kaśmala' (delusion) rather than kṛpā — naming the same state differently. The verse is a hinge: the next 19 ślokas are Arjuna's first-person lament.
√ब्रू impf. (imperfect) 3sg.par. (parasmaipada / active voice)
he spoke
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
27. The son of Kuntī, seeing all his relatives situated there, overcome with compassion and depressed, spoke as follows.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
27. The son of Kuntī, seeing all his relatives situated there, overcome with compassion and depressed, spoke as follows.
Commentary
The merciful Lord of all beings, desiring to deliver the universe through instructions to His dear associate, put Arjuna under illusion, making it appear that his duty to fight was against religious principles, through a distortion of the philosophy of non-violence mentioned in the śruti with mā hiṁsyāt sarva-bhūtāni: do not commit violence against any living entity. [Note: Ahiṁsan sarva bhūtāni is found in the Chāndogya Upaniṣad, 8.15. Na hiṁsyāt sarva bhūtāni is quoted by Rāmānuja in 2.19 and Srīdhara Svāmī in 18.3. na hiṁsyāt sarva bhūtāni maitrayāṇa gataḥ caret is found in Mahābharata, 12.316.18.]
By addressing Arjuna as the son of Kuntī (kaunteya), as the son of his father’s sister, thereby suggesting Arjuna’s kṣatriya background, lamentation and bewilderment concering his kṣatriya dharma are here suggested. Because of his extremely compassionate nature (parayā kṛpayā), he showed remorse (viṣīdan). Because of the word krpayā in the instrumental case, there is a suggestion that this mercy is an inherent and perefect quality, emphasized by the word para, superior.
Through analyzing the saṅdhi differently, the word aparayā can also be formed. In that case the meaning is “Though he had previously shown compassion for those in his own army, now he also showed different compassion for the members of the opposing army (aparayā kṛpāyā).”
In stating that Arjuna talked while lamenting at the same time, it is suggested that while talking he showed the effects of remorse—tears, quivering body and contracted throat.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Arjuna sees all the relatives assembled on both the sides and thus overwhelmed with
compassion, he starts speaking
Focus of Learning
(a) Different grades of relatives mentioned
Grandfathers Bhisma and Somadatta; Father’s contemporaries like Bhurisrava
Teachers like Dronacharya and Krpacharya; Maternal uncles like Salva and Sakuni
Brothers like Duryodhana; Sons like Laksma
Friends like Asvatthama; Well-wishers like Krtavarma etc.
The armies containing many of his friends
(a) Lord as Hrsikesa – Lord knows Arjuna’s mind and thus knows everything being the Supersoul of all
living entities
(b) Arjuna referred to as ‘Partha’ – Indicates son of aunt ‘Prtha'. Thus Krishna wants to point out:
He became charioteer because Arjuna is son of aunt (Queen Kunti)
Krishna said to Arjuna: “Behold the Kurus” – This phrase indicates Arjuna’s mind “Do you want to stop and not fight?”
Krishna does not expect such cowardly action from the son of his aunt
Mood of friendly joking expressed here.
(a) Arjuna as Gudakesh – one who conquers sleep
Gudaka means sleep; sleep also means ignorance
Arjuna conquered sleep & ignorance because of friendship with Krishna
Nature of the devotee
Cannot forget Krishna even for a moment (Samadhi); even while walking or asleep condition
Devotee conquers sleep and ignorance; because of constant Krishna consciousness. (This is called Samadhi)
(b) Krishna as Hrsikesa – As director of mind and senses, He could understand Arjuna’s purpose in
placing the chariot in the midst of the armies – “hestitation to fight”
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.27 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.27. (He saw) fathers-in-law and friends also in both the armies.
The son of Kunti, Arjuna, seeing all those kinsmen thus standing arrayed,
spoke this, sorrowfully filled with deep pity.
Material compassion — born from bodily identification — is not real compassion; true compassion is rooted in the eternal soul.
Practical Applications
Distinguish in your own reactions between sentimental compassion (avoiding others' discomfort) and real compassion (serving their eternal good).
Ask: would Prabhupāda call this compassion, or attachment?
When you feel pulled to 'protect' someone, check if you are protecting their soul or their body.
Reflection Questions
Where is my 'compassion' actually a refusal to do what dharma requires?
Whom am I 'sparing' from a truth they need to hear?
Analogy
Compassion (*kṛpā*) is a fine thing — but compassion mixed with confusion is a paralysis disguised as virtue. Arjuna is *overwhelmed* (*āviṣṭa*) by compassion the way a swimmer is overwhelmed by a wave: it does not save him; it takes him under.
अर्जुनउवाच
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ।
सीदन्ति मम गात्राणि मुखं च परिशुष्यति ॥ २८ ॥
arjuna uvāca
[arjuna uvaacha]
dṛṣṭvemaṁ sva-janaṁ kṛṣṇa
[drishtvemam sva-janam krishna]
yuyutsuṁ samupasthitam
[yuyutsum samupasthitam]
sīdanti mama gātrāṇi
[seedanti mama gaatraani]
mukhaṁ ca pariśuṣyati
[mukham cha parishushyati]
Word-for-word
arjunaḥ uvāca—Arjuna saiddṛṣṭvā—after seeingimam—all thesesva - janam—kinsmenkṛṣṇa—O Kṛṣṇayuyutsum—all in a fighting spiritsamupasthitam—presentsīdanti—are quiveringmama—mygātrāṇi—limbs of the bodymukham—mouthca—alsopariśuṣyati—is drying up .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
dṛṣṭvemaṁ sva-janaṁ kṛṣṇa
dṛṣṭvā
after seeing
yuyutsuṁ samupasthitam
sīdanti mama gātrāṇi
imam
all these
sva - janam
kinsmen
kṛṣṇa
O Kṛṣṇa
yuyutsum
all in a fighting spirit
samupasthitam
present
sīdanti
are quivering
mama
my
gātrāṇi
limbs of the body
mukhaṁ ca pariśuṣyati
mukham
mouth
ca
also
pariśuṣyati
is drying up .
Important Words
sva - janam—kinsmen
*Sva* (one's own) + *jana* (person). Literally *one's own people*. Same root *sva-* that runs through *svadharma*, *svabhāva*, *svarūpa*. Arjuna sees the enemy and his eye registers *sva-jana* — *mine*. The pronoun-error of verse 1 (*māmakāḥ*) now repeats in Arjuna's mouth. The Gītā treats both sides as suffering from the same illusion.
yuyutsum—all in a fighting spirit
Desiderative of *yudh* — fourth recurrence of this root in the chapter (vv.1, 22, 23, 28). Vyāsa wants the auditor to feel the rhythm of *yudh, yudh, yudh*. Then suddenly Arjuna's body announces: I no longer have it.
sīdanti—are quivering
Same root *sad* (to sink) as *viṣīdan* (v.27). The body is *sinking*. Vyāsa is layering the *sad*-root: psychological *viṣāda* (v.27) becomes physical *sīdana* (v.28). The Gītā traces the descent of an inner state into the body.
gātrāṇi—limbs of the body
*Gātra* — a limb, a body-part. From *gam* (to go) — that which *goes*, that which moves. The mobile body is becoming immobile. The instrument of action is refusing the verb of action. The Gītā will later teach that the body is meant to *go* in dharma; when it cannot go in adharma, that is health, not weakness.
pariśuṣyati—is drying up
*Pari-* (around, completely) + *śuṣ* (to dry). Total drying. The same root as *śuṣka* (dry, withered). Arjuna's mouth is going through what the Vedic tradition names as a classical sign of intense fear — drying of the saliva, drying of the inner channels. The body is in *vairāgya* against the act it is being asked to do.
Arjuna said: My dear Kṛṣṇa, 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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna's very first words break the heroic register: "My limbs are failing, my mouth dries up." The greatest archer of the age describes himself in the language of physical breakdown — pure somatic terror — and addresses Kṛṣṇa for the first time by the name of intimate friendship.
Further notes(विवरण · Vivaraṇa)
The verb sīdanti (from √sad, the root of viṣāda) literally 'they sink' — limbs giving way. This section (1.28-46) lists the classical aṣṭa-sāttvika-bhāvas (eight involuntary bodily responses to overwhelming emotion): trembling, sweating, voice-failure, change of color, hair-standing-on-end, etc., tabulated by Bharata in Nāṭya-śāstra. Sva-jana ('own people') is the operative concept: the war becomes intolerable not because of fear of defeat but because of the relational identity of the enemy.
Prose order(अन्वय · Anvaya)
हे कृष्ण! युयुत्सुं समुपस्थितम् इमं स्व-जनं दृष्ट्वा मम गात्राणि सीदन्ति मुखं च परिशुष्यति ।
he kṛṣṇa! yuyutsuṃ samupasthitam imaṃ sva-janaṃ dṛṣṭvā mama gātrāṇi sīdanti mukhaṃ ca pariśuṣyati |
O Kṛṣṇa, on seeing this my own people, present and eager to fight, my limbs fail and my mouth dries up.
Word split(पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
दृष्ट्वा इमं स्व-जनं कृष्ण युयुत्सुं समुपस्थितम् । सीदन्ति मम गात्राणि मुखं च परिशुष्यति ॥
dṛṣṭvā imaṃ sva-janaṃ kṛṣṇa yuyutsuṃ samupasthitam | sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati ||
√सद् pres. (present) 3pl.par. (parasmaipada / active voice)
sink, fail
मम
mama
अस्मद् gen.sg. (genitive singular)
my
गात्राणि
gātrāṇi
गात्र (n.) nom.pl. (nominative plural)
limbs
मुखम्
mukham
मुख (n.) nom.sg. (nominative singular)
mouth, face
च
ca
ind. (indeclinable)
and
परिशुष्यति
pariśuṣyati
परि+√शुष् pres. (present) 3sg.par. (parasmaipada / active voice)
dries up completely
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: yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ “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.” ( Bhāg. 5.18.12 )
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
28-29. O Kṛṣṇa, seeing all my relatives and friends gathered to fight, my limbs are weakening, my mouth is drying up, my body is trembling and my hairs are standing on end. My bow is falling from my hand and my skin is burning.
Commentary
Seeing all these known people, my mouth has dried up. The phrase “As I stand here” should be added at the beginning of the sentence. “As I stand here seeing this, my limbs become weak.”
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
28-29. O Kṛṣṇa, seeing all my relatives and friends gathered to fight, my limbs are weakening, my mouth is drying up, my body is trembling and my hairs are standing on end. My bow is falling from my hand and my skin is burning.
Commentary
Having been described as afflicted with lamentation, Arjuna in this verse expresses the same in his speaking.
Svajanam, meaning his group of friends, is in the singular case to express a class. Amara Kośa says that svajana is the equivalent of friend or relative.
After I, situated here, have seen those relatives assembled, my limbs such as hands and feet are weakening (sīdanti), and my mouth has dried up completely (pariśuṣyati) from fatigue. His hairs were standing on end (roma harṣaḥ) and his body was quivering (vepathuḥ). That his bow was falling from his hand indicated his unsteadiness, and his burning skin indicated his burning heart.
Bhūrijana Dāsa
Gauḍīya
Translation
Arjuna said: My dear Krsna, 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.
(cn/DS) These were people that he grew up with. Naturally so much affection, was in his heart, for all these people ‑ and there they were, to keep the kingdom for themselves, they wanted to fight and kill. But would Arjuna, such a softhearted devotee, wanted to do such a foolish thing? To kill so many, to commit unlimited sins, just to get a kingdom?
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Signs of compassion (9 points)
S.No
Body part
Sign
1.
Limbs
Quivering
2.
Mouth
Drying up
3.
Whole body
Trembling
4.
Hair
Standing on end
5.
Hands
Gandiva bow slipping
6.
Skin
Burning
7.
Legs
Unable to stand any longer due to impatience
8.
“Forgetting myself and mind reeling” – Due to weakness of the heart
9.
Sees only causes of misfortune
PRACTICAL APPLICATION OF SECTION II
Identification with, and attachment to the body disables one from executing his religious duties, which is ultimately to execute Krishna’s will
It is interesting to analyze the cause and effect of Arjuna’s bewilderment
It is brought on by seeing in terms of one’s own self-interest
The result of such vision is fear, loss of composure, indecision, and confusion of moral codes
ARJUNA’S SECOND ARGUMENT — LOSS OF ENJOYMENT (1.31 — 1.35)
REFUTATION:
Lord Krishna refutes this argument in Texts 2.31 – 2.32
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.28 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.' He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.28. Arjuna said Seeing these, my kinsmen, O krishna, arrayed, eager to fight.
Commentary
1.28 दृष्ट्वा having seen? इमम् these? स्वजनम् kinsmen? कृष्ण O Krishna (the dark one? He who attracts)? युयुत्सुम् eager to fight? समुपस्थितम् arrayed.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.28 Arjuna said O Krsna, seeing these relatives and friends who have assembled here with the intention of fighting, my limbs become languid and my mouth becomes completely dry.
Shri Purohit Swami
Classical
Translation
1.28 And his heart melted with pity and sadly he spoke: O my Lord! When I see all these, my own people, thirsting for battle,
When the soul awakens to the gravity of bodily existence, the body itself trembles — these are early symptoms of spiritual seriousness.
Practical Applications
Honor the moments of inner shaking; they often signal a deeper layer of the heart preparing to open.
When you feel emotionally overwhelmed by a moral question, take it as Kṛṣṇa's invitation to a higher dharma.
Avoid medicating spiritual discomfort with entertainment; sit with it in front of the deity or with japa.
Reflection Questions
When did I last feel my limbs shake at the weight of a real choice?
What am I numbing instead of letting Kṛṣṇa awaken?
Analogy
The body knows what the mind has not yet admitted. Arjuna's limbs are quivering and his mouth has gone dry — the soldier's instrument is already announcing surrender before the soldier himself can speak it.
वेपथुश्च शरीरे मे रोमहर्षश्च जायते ।
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ॥ २९ ॥
vepathuś ca śarīre me
[vepathush cha shareere me]
roma-harṣaś ca jāyate
[roma-harshash cha jaayate]
gāṇḍīvaṁ sraṁsate hastāt
[gaandeevam sramsate hastaat]
tvak caiva paridahyate
[tvak chaiva paridahyate]
Word-for-word
vepathuḥ—trembling of the bodyca—alsośarīre—on the bodyme—myroma - harṣaḥ—standing of hair on endca—alsojāyate—is taking placegāṇḍīvam—the bow of Arjunasraṁsate—is slippinghastāt—from the handtvak—skinca—alsoeva—certainlyparidahyate—is burning .
Blended reading (Sanskrit + English inline)
vepathuś ca śarīre me
vepathuḥ
trembling of the body
ca
also
śarīre
on the body
me
my
roma-harṣaś ca jāyate
roma - harṣaḥ
standing of hair on end
ca
also
jāyate
is taking place
gāṇḍīvaṁ sraṁsate hastāt
gāṇḍīvam
the bow of Arjuna
sraṁsate
is slipping
hastāt
from the hand
tvak caiva paridahyate
tvak
skin
ca
also
eva
certainly
paridahyate
is burning .
Important Words
vepathuḥ—trembling of the body
*Vepathu* — a tremor, a shaking. From *vep* (to tremble). A classical Sanskrit word for the body's reaction to overwhelming emotion. Also used in Bhakti tradition (in the *aṣṭa-sāttvika-bhāvas*) for the trembling of the body in spiritual ecstasy. Same physical sign, opposite source — Arjuna's *vepathu* here is from fear, but the Gītā will later teach where this same trembling can come from.
roma - harṣaḥ—standing of hair on end
*Roman* (hair) + *harṣa* (joy/thrill). Same compound is used in Vaiṣṇava literature for spiritual rapture (*aṣṭa-sāttvika-bhāva* again). Here it is fear, but Vyāsa is deliberately using a word whose later spiritual register the Gītā-listener will recognize. The body's vocabulary of crisis and of devotion overlap.
gāṇḍīvam—the bow of Arjuna
The named bow — gift of Varuṇa, originally Brahmā's. The whole devic lineage of the bow is summoned in one word. *And it falls.* The verse stages the collapse of cosmic gift in the face of personal attachment.
sraṁsate—is slipping
Middle voice of *sraṁs* — to fall, to slip. The bow is slipping *of its own accord*. Same root as the medieval Vaiṣṇava word *srṁsva* (to release). The grammar is exact: Arjuna is not dropping the bow; the bow is leaving his hand. The instruments themselves are surrendering before he does.
paridahyate—is burning
Passive of *pari-dah* — to burn around, to be consumed by burning. The same root as *dāha* and the Gītā's later word *tapyate* (BG 9.20). Arjuna's skin *is being burned* — passive voice. The fire is acting on him. Crisis is presented as an external agent doing inner work.
My whole body is trembling, my hair is standing on end, my bow Gāṇḍīva is slipping from my hand, and my skin is burning.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
The list of symptoms continues: shivering, hair standing on end, the bow Gāṇḍīva — symbol of his warrior-identity — sliding from his hand, skin on fire. The slipping bow is the picture of an identity collapsing: he can no longer hold what he is.
Further notes(विवरण · Vivaraṇa)
Gāṇḍīva is the celestial bow gifted to Arjuna by Agni during the Khāṇḍava burning — to hold it is to be Arjuna; for it to slip is for Arjuna to become not-Arjuna. The verse continues the catalogue of sāttvika-bhāvas (involuntary affective responses): vepathu (trembling) and roma-harṣa (horripilation) are two of the canonical eight. Skin-burning (paridahyate) is the fourth. The diagnosis is non-clinical but precisely traditional.
Prose order(अन्वय · Anvaya)
मे शरीरे वेपथुः च रोम-हर्षः च जायते; गाण्डीवं हस्तात् स्रंसते; त्वक् च एव परिदह्यते ।
me śarīre vepathuḥ ca roma-harṣaḥ ca jāyate; gāṇḍīvaṃ hastāt sraṃsate; tvak ca eva paridahyate |
In my body there arise trembling and standing-up of hairs; my Gāṇḍīva slips from my hand; and my skin burns all over.
Word split(पदच्छेद · Padaccheda)
वेपथुः च शरीरे मे रोम-हर्षः च जायते । गाण्डीवं स्रंसते हस्तात् त्वक् च एव परिदह्यते ॥
vepathuḥ ca śarīre me roma-harṣaḥ ca jāyate | gāṇḍīvaṃ sraṃsate hastāt tvak ca eva paridahyate ||
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 Gāṇḍīva 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
28-29. O Kṛṣṇa, seeing all my relatives and friends gathered to fight, my limbs are weakening, my mouth is drying up, my body is trembling and my hairs are standing on end. My bow is falling from my hand and my skin is burning.
Commentary
Seeing all these known people, my mouth has dried up. The phrase “As I stand here” should be added at the beginning of the sentence. “As I stand here seeing this, my limbs become weak.”
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
28-29. O Kṛṣṇa, seeing all my relatives and friends gathered to fight, my limbs are weakening, my mouth is drying up, my body is trembling and my hairs are standing on end. My bow is falling from my hand and my skin is burning.
Commentary
Having been described as afflicted with lamentation, Arjuna in this verse expresses the same in his speaking.
Svajanam, meaning his group of friends, is in the singular case to express a class. Amara Kośa says that svajana is the equivalent of friend or relative.
After I, situated here, have seen those relatives assembled, my limbs such as hands and feet are weakening (sīdanti), and my mouth has dried up completely (pariśuṣyati) from fatigue. His hairs were standing on end (roma harṣaḥ) and his body was quivering (vepathuḥ). That his bow was falling from his hand indicated his unsteadiness, and his burning skin indicated his burning heart.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Signs of compassion (9 points)
S.No
Body part
Sign
1.
Limbs
Quivering
2.
Mouth
Drying up
3.
Whole body
Trembling
4.
Hair
Standing on end
5.
Hands
Gandiva bow slipping
6.
Skin
Burning
7.
Legs
Unable to stand any longer due to impatience
8.
“Forgetting myself and mind reeling” – Due to weakness of the heart
9.
Sees only causes of misfortune
PRACTICAL APPLICATION OF SECTION II
Identification with, and attachment to the body disables one from executing his religious duties, which is ultimately to execute Krishna’s will
It is interesting to analyze the cause and effect of Arjuna’s bewilderment
It is brought on by seeing in terms of one’s own self-interest
The result of such vision is fear, loss of composure, indecision, and confusion of moral codes
ARJUNA’S SECOND ARGUMENT — LOSS OF ENJOYMENT (1.31 — 1.35)
REFUTATION:
Lord Krishna refutes this argument in Texts 2.31 – 2.32
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.29 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda
Classical
Translation
1.29. My limbs fail and my mouth is parched, my body ivers and
my hair stands on end.
Commentary
1.29 सीदन्ति fail? मम my? गात्राणि limbs? मुखम् mouth? च and? परिशुष्यति is parching? वेपथुः shivering? च and? शरीरे in body? मे my? रोमहर्षः horripilation? च and? जायते arises.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.29 And there is trembling in my body, and there is horripillation; the Gandiva (bow) slips from the hand and even the skin burns intensely.
Shri Purohit Swami
Classical
Translation
1.29 My limbs fail me and my throat is parched, my body trembles and my hair stands on end.
The body's revolt — quivering, dryness, hair standing on end — signals the limit of bodily strength and the need for a higher resource.
Practical Applications
Notice your body's distress signals as messages, not malfunctions.
When physical anxiety arises, immediately turn to chanting rather than self-soothing.
Acknowledge that bodily strength alone is insufficient for the moral demands of life.
Reflection Questions
Where is my body telling me what my mind refuses to admit?
What strength beyond the body am I being invited to seek?
Analogy
When even the bow slips from a great archer's hand, it is no longer the archer who is choosing — the body is choosing. The Gāṇḍīva that has never fallen from Arjuna's grip in any war now falls. This is not weakness; this is the body refusing what the mind is not yet ready to refuse.
Stories
The Gāṇḍīva
Arjuna's bow Gāṇḍīva was no ordinary weapon. It was originally Brahmā's, then passed to Prajāpati, then to Indra, then to Soma, then to Varuṇa, and finally to Arjuna — given by Varuṇa at the Khāṇḍava-burning, at Agni's request. Its bowstring could not be cut; its arrows were inexhaustible. Arjuna had vowed to behead anyone who told him to give Gāṇḍīva to another.
And now the bow slips from his hand on its own. The bow that all the gods had handled in turn, that no enemy could break, that Arjuna's own pride was bound to — it falls. Vyāsa is making a precise point: the symbols of strength fail at the moment of dharmic crisis. The Gītā then enters precisely into that gap.
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ।
निमित्तानि च पश्यामि विपरीतानि केशव ॥ ३० ॥
na ca śaknomy avasthātuṁ
[na cha shaknomy avasthaatum]
bhramatīva ca me manaḥ
[bhramateeva cha me manah]
nimittāni ca paśyāmi
[nimittaani cha pashyaami]
viparītāni keśava
[vipareetaani keshava]
Word-for-word
na—norca—alsośaknomi—am I ableavasthātum—to staybhramati—forgettingiva—asca—andme—mymanaḥ—mindnimittāni—causesca—alsopaśyāmi—I seeviparītāni—just the oppositekeśava—O killer of the demon Keśī (Kṛṣṇa) .
Blended reading (Sanskrit + English inline)
na ca śaknomy avasthātuṁ
na
nor
ca
also
śaknomi
am I able
avasthātum
to stay
bhramatīva ca me manaḥ
bhramati
forgetting
iva
as
ca
and
me
my
manaḥ
mind
nimittāni ca paśyāmi
nimittāni
causes
ca
also
paśyāmi
I see
viparītāni keśava
viparītāni
just the opposite
keśava
O killer of the demon Keśī (Kṛṣṇa) .
Important Words
śaknomi—am I able
*Śak* — to be able, to have power. Same root as *Śakti*, *Śakra* (Indra, "the able one"). Arjuna confesses he has lost *śakti*. The Gītā's whole project is the rehabilitation of *śakti* — not as personal power, but as the soul's capacity in alignment with the Supreme.
bhramati—forgetting
*Bhram* — to whirl, to wander, to be confused. Same root as *bhrama* (illusion) and the Gītā's later *bhrāntiḥ* (BG 14.13). Arjuna's mind is *whirling*. The Gītā treats *bhrama* as a treatable condition — chapter 18 will close with *naṣṭo mohaḥ smṛtir labdhā* ("my illusion is gone, my memory is recovered").
manaḥ—mind
*Manas* — the lower mind, the seat of impressions and reactions. Distinct from *buddhi* (discriminative intelligence) and *ātman* (soul). The Gītā's whole psychology of yoga rests on the distinction: *manas* alone, untethered, *whirls*. *Manas* yoked to *buddhi* yoked to *ātman* yoked to Kṛṣṇa becomes still.
nimittāni—causes
*Nimitta* — instrumental cause. A precise philosophical term. Arjuna sees "the opposite *nimitta*" — he sees the causes pointing the *wrong* way. The Gītā will use *nimitta* again in 11.33: *nimitta-mātraṁ bhava* — "be merely an instrumental cause." Here Arjuna cannot accept being an instrument; chapter 11 will return him to the word with a new meaning.
viparītāni—just the opposite
*Vi-parīta* — inverted, contrary. The Gītā will later use *viparyaya* and *viparyāsa* for *inverted perception* under the modes (BG 18.30–32). Arjuna's diagnosis of his own moment is precise: *I see things inverted*. Self-honesty about one's own inversion is already a step out of it.
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 Kṛṣṇa, killer of the Keśī demon.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna confesses three deeper failures: he cannot stand, his mind whirls, and even the omens appear against him. The progression is from body (previous verses) to mind to cosmos — his whole world is going wrong at once.
Further notes(विवरण · Vivaraṇa)
Nimitta refers to omens read from physical phenomena — bird-calls, animal movements, atmospheric signs. Vipāritāni nimittāni = inauspicious omens; in his perception, the universe itself disapproves. Keśava is one of Kṛṣṇa's names (slayer of Keśin, or 'with beautiful hair'). The verse marks the shift from sāttvika-bhāva (body symptoms) to manas-bhrama (mental disorientation) and onward to moral reasoning. This is the architecture of Arjuna's collapse.
Prose order(अन्वय · Anvaya)
हे केशव! (अहम्) अवस्थातुं न च शक्नोमि, मे मनः भ्रमति इव; विपरीतानि निमित्तानि च पश्यामि ।
he keśava! (aham) avasthātuṃ na ca śaknomi, me manaḥ bhramati iva; viparītāni nimittāni ca paśyāmi |
O Keśava, I cannot stand firm; my mind is as if whirling; and I see contrary omens.
Word split(पदच्छेद · Padaccheda)
न च शक्नोमि अवस्थातुं भ्रमति इव च मे मनः । निमित्तानि च पश्यामि विपरीतानि केशव ॥
na ca śaknomi avasthātuṃ bhramati iva ca me manaḥ | nimittāni ca paśyāmi viparītāni keśava ||
Grammar(व्याकरण · Vyākaraṇa)
Sanskrit
IAST
Grammar
Meaning
न
na
ind. (indeclinable)
not
च
ca
ind. (indeclinable)
and
शक्नोमि
śaknomi
√शक् pres. (present) 1sg.par. (parasmaipada / active voice)
I am able
अवस्थातुम्
avasthātum
अव+√स्था inf. (infinitive)
to stand firm
भ्रमति
bhramati
√भ्रम् pres. (present) 3sg.par. (parasmaipada / active voice)
whirls, reels
इव
iva
ind. (indeclinable)
as if
मे
me
अस्मद् gen.sg. (genitive singular) enclitic
my
मनः
manaḥ
मनस् (n.) nom.sg. (nominative singular)
mind
निमित्तानि
nimittāni
निमित्त (n.) acc.pl. (accusative plural)
omens, signs
पश्यामि
paśyāmi
√दृश् pres. (present) 1sg.par. (parasmaipada / active voice)
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. Bhayaṁ dvitīyābhiniveśataḥ syāt ( Bhāg. 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 nimittāni viparītāni 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 Kṛṣṇa’s will. One’s real self-interest lies in Viṣṇu, or Kṛṣṇa. 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
30. I cannot stay fixed and my mind seems to whirl about. I see contrary results in this battle, O Keśava.
Commentary
Nimitta is used in the sense of “end result”, just as the goal of money is a good residence. I will not get happiness by attaining the kingdom if I win the war, but rather will suffer sorrow, the opposite result.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
30. I cannot stay fixed and my mind seems to whirl about. I see contrary results in this battle, O Keśava.
Commentary
I cannot even (ca) remain steady and my mind seems to whirl about. This indicates the appearance of weakness and fainting. I see opposite results (viparītāni nimittāni) in this war: being victorious and gaining a kingdom will not give me bliss; tather it will give the opposite, remorse. Nimitta means “result,” as in the usage “For what purpose (nimitta) are you living here?”
Bhūrijana Dāsa
Gauḍīya
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 Krsna, killer of the Kesi demon.
(cn/DS) In his Purport, Srila Prabhupada summarizes for all practical purposes, the all purpose of the Bhagavad‑gita and what Arjuna's trouble is: "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 Krsna's will. One's real self‑interest lies in Visnu, or Krsna. 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."
The word 'nimittani' means 'the causes'. And 'viparitani' means 'the opposite'. These words are significant in this verse, Srila Prabhupada explains, because "the causes of what I want to happen, just the opposite is going to happen, if I fight in this battle", Arjuna is thinking. "I want happiness, I want to regain the kingdom, I want these type of pleasures, to fight with Duryodhana... but just the opposite of the actual res are going to come from my fighting. How can I be inspired to fight if just misery is going to come?
Arjuna was examining the results of this battle just from the point of view of how it is going to affect him and with his great intelligence he saw that the effects were going to be just the opposite of what he desires. Therefore he is extremely up‑set and don't want to fight at all.
Now Arjuna is thinking: "If I fight in this battle, I've practically been empowered by Krsna, I am going to survive and all this people is going to die. How strange it is that their death is going to bring them to the heavenly planets and for me, who is not going to die, what is going to happen? I will be responsible for killing this people, getting unlimited sin and no good is going to come to me. I will not even go to the heavenly planets like the people that I am going to kill."
We may say: "Even if Arjuna doesn't go to heaven at least he will gain the kingdom." But Arjuna doesn't agree that it is worth of it. Thus he says:
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Signs of compassion (9 points)
S.No
Body part
Sign
1.
Limbs
Quivering
2.
Mouth
Drying up
3.
Whole body
Trembling
4.
Hair
Standing on end
5.
Hands
Gandiva bow slipping
6.
Skin
Burning
7.
Legs
Unable to stand any longer due to impatience
8.
“Forgetting myself and mind reeling” – Due to weakness of the heart
9.
Sees only causes of misfortune
PRACTICAL APPLICATION OF SECTION II
Identification with, and attachment to the body disables one from executing his religious duties, which is ultimately to execute Krishna’s will
It is interesting to analyze the cause and effect of Arjuna’s bewilderment
It is brought on by seeing in terms of one’s own self-interest
The result of such vision is fear, loss of composure, indecision, and confusion of moral codes
ARJUNA’S SECOND ARGUMENT — LOSS OF ENJOYMENT (1.31 — 1.35)
REFUTATION:
Lord Krishna refutes this argument in Texts 2.31 – 2.32
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.30 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.30 – 1.34 Na ca sreyah, etc., upto mahikrte. Those who are wrongly conceived as object of slaying, with the individualizing idea that 'these are my teachers etc.'8 would necessarily generate sin. Similarly, the act of slaying even of those deserving to be slain in the battle-if undertaken with the idea that 'This battle is to be fought for the apparent results like pleasures, happiness etc.'- then it generates sin necessarily. This idea lurks in the objection [of Arjuna]. That is why a reply is going to be given [by Bhagavat] as 'You must undertake actions simply as your own duty, and not with an individualizing idea'.
Swami Sivananda
Classical
Translation
1.30. The (bow) Gandiva slips from my hand, and also my skins burns
all over; I am unable even to stand and my mind is reeling, as it were.
Commentary
1.30 गाण्डीवम् Gandiva? स्रंसते slips? हस्तात् from (my) hand? त्वक् (my) skin? च and? एव also? परिदह्यते burns all over? न not? च and? शक्नोमि (I) am able? अवस्थातुम्? to stand? भ्रमति इव seems whirling? च and? मे my? मनः mind.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.30 Moreover, O Kesava (Krsna), I am not able to stand firmly, and my mind seems to be whirling. And I notice the omens to be adverse.
Shri Purohit Swami
Classical
Translation
1.30 The bow Gandeeva slips from my hand, and my skin burns. I cannot keep quiet, for my mind is in tumult.
When the mind reels and even the bow slips from the hand, illusion has reached its peak — and Kṛṣṇa is closest.
Practical Applications
Treat moments of complete confusion as portals, not failures.
When the bow slips — when you cannot continue your normal life — use that as the cue to turn to Kṛṣṇa fully.
Reach out to a trusted devotee in such moments rather than withdrawing.
Reflection Questions
Where in my life has the bow already slipped, and I am pretending it is still in my hand?
What would it look like to fully admit my incapacity and ask Kṛṣṇa for help?
Analogy
When even the mind reels — when even Arjuna, the conqueror of sleep, cannot stand — the *bhṛama*, the dizziness, is itself a doorway. The Gītā teaches that the moment one cannot keep one's own ground is the moment Kṛṣṇa can finally place the ground beneath one's feet.
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ।
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ॥ ३१ ॥
na ca śreyo ’nupaśyāmi
[na cha shreyo ’nupashyaami]
hatvā sva-janam āhave
[hatvaa sva-janam aahave]
na kāṅkṣe vijayaṁ kṛṣṇa
[na kaankshe vijayam krishna]
na ca rājyaṁ sukhāni ca
[na cha raajyam sukhaani cha]
Word-for-word
na—norca—alsośreyaḥ—goodanupaśyāmi—do I foreseehatvā—by killingsva - janam—own kinsmenāhave—in the fightna—norkāṅkṣe—do I desirevijayam—victorykṛṣṇa—O Kṛṣṇana—norca—alsorājyam—kingdomsukhāni—happiness thereofca—also .
Blended reading (Sanskrit + English inline)
na ca śreyo ’nupaśyāmi
na
nor
ca
also
śreyaḥ
good
hatvā sva-janam āhave
anupaśyāmi
do I foresee
hatvā
by killing
sva - janam
own kinsmen
āhave
in the fight
na kāṅkṣe vijayaṁ kṛṣṇa
na
nor
kāṅkṣe
do I desire
vijayam
victory
kṛṣṇa
O Kṛṣṇa
na ca rājyaṁ sukhāni ca
na
nor
ca
also
rājyam
kingdom
sukhāni
happiness thereof
ca
also .
Important Words
śreyaḥ—good
*Śreyas* — the *higher good*, distinct from *preyas* (the immediately pleasing). The Kaṭha Upaniṣad's central distinction (Kaṭha 1.2.1): *anyac chreyo 'nyad utaiva preyaḥ*. Arjuna says he sees no *śreyas* in this fight. The Gītā will spend eighteen chapters showing him what *śreyas* really is, and where it is to be found in this very fight.
anupaśyāmi—do I foresee
*Anu-paś* — to see along, to see after, to perceive in sequence. Stronger than plain *paśyāmi*. *Anu-* implies a *following-through* of vision — Arjuna is not seeing on the surface but looking down the chain of consequence. His vision is already philosophical, even in its error.
kāṅkṣe—do I desire
*Kāṅkṣ* — to long for, to crave. Same root as *kāṅkṣati* (BG 18.54 *na śocati na kāṅkṣati* — "he neither laments nor longs"). Arjuna says he does not *kāṅkṣ* victory. The Gītā will later teach this as a positive state — but only when accompanied by the discharge of duty. Premature non-kāṅkṣa is escape; mature non-kāṅkṣa is yoga.
rājyam—kingdom
*Rājya* — kingship, kingdom. From *rāj* (to shine, to rule). The whole *causa belli* of the Mahābhārata. Arjuna now says he does not want *rājyam* — but it was for *rājyam* that he was exiled, that Draupadī was insulted, that the war was raised. The fruit at the end of the road has gone tasteless before the road is travelled. The crisis is real.
I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Kṛṣṇa, desire any subsequent victory, kingdom or happiness.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna now moves from somatic to ethical reasoning: he sees no good in killing kin, so he renounces in advance the prizes of victory — kingdom and pleasures. The triple negation 'I-don't-want-this, this, or this' marks his sweeping refusal.
Further notes(विवरण · Vivaraṇa)
Anu-paśyāmi (lit. 'I see-along/foresee') suggests careful, sequential perception of consequences. Śreyas (the higher good) is the operative ethical term in the Gītā — Kṛṣṇa will later argue that Arjuna is mistaking preyas (the pleasant) for śreyas. The triad rājyam-sukhāni-vijayam appears again at 2.8 — Arjuna's renunciation here is the puzzle the entire Gītā will untangle: how can renouncing the fruit and yet acting still be possible?
Prose order(अन्वय · Anvaya)
हे कृष्ण! आहवे स्व-जनं हत्वा (मया लभ्यमानं) श्रेयः न च अनुपश्यामि; विजयं न काङ्क्षे, राज्यं सुखानि च न (काङ्क्षे) ।
he kṛṣṇa! āhave sva-janaṃ hatvā (mayā labhyamānaṃ) śreyaḥ na ca anupaśyāmi; vijayaṃ na kāṅkṣe, rājyaṃ sukhāni ca na (kāṅkṣe) |
O Kṛṣṇa, I do not foresee any good from slaying my own people in battle; I do not desire victory, nor kingdom, nor pleasures.
Word split(पदच्छेद · Padaccheda)
न च श्रेयः अनुपश्यामि हत्वा स्व-जनम् आहवे । न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ॥
na ca śreyaḥ anupaśyāmi hatvā sva-janam āhave | na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca ||
Grammar(व्याकरण · Vyākaraṇa)
Sanskrit
IAST
Grammar
Meaning
न
na
ind. (indeclinable)
not
च
ca
ind. (indeclinable)
and
श्रेयः
śreyaḥ
श्रेयस् (n.) acc.sg. (accusative singular)
the good, the higher benefit
अनुपश्यामि
anupaśyāmi
अनु+√दृश् pres. (present) 1sg.par. (parasmaipada / active voice)
I foresee, perceive
हत्वा
hatvā
√हन् abs. (absolutive)
having killed
स्व-जनम्
sva-janam
स्व + जन (m.) acc.sg. (accusative singular), karmadhāraya cpd. (compound)
Without knowing that one’s self-interest is in Viṣṇu (or Kṛṣṇa), 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 kṣatriya. It is said that two kinds of men, namely the kṣatriya who dies directly in front of the battlefield under Kṛṣṇa’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 kṣatriya, he requires a kingdom for his subsistence, because the kṣatriyas 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
31. I do not see any good result, after killing my own people in war. I do not desire victory, kingdom or happiness, O Kṛṣṇa.
32-35. What is the use of kingdom, enjoyment or even living? Those for whom we desire kingdom, enjoyment and happiness—teachers, fathers , sons and grandfathers, maternaluncles, fathers-in-law, grandsons, brothers-in-law and relatives— are standing on the battlefiled, risking their lives and wealth. I do not desire to kill them, even if I were to be killed by them, O Madhusūdana, even for sovereigntiy over the three worlds, what to speak of this earth. O Janārdana, what happiness will we achieve, having killed the sons of Dhṛtarāṣtṛa?
Commentary
“I do not see any benefit in killing in this manner (na śreyo paśyāmi). The scriptures state beneficial results for the person killed:
dvāv imau puruṣau loke sūrya-maṇḍala-bhedinau
parivrāḍ yoga-yuktaś ca raṇe cābhimukhe hataḥ
The sannyāsī engaged in yoga and the warrior who dies facing the enemy attain the sun planet. Parāśara Smṛti 3.30
However, there is no piety for the person engaged in the killing. (Thus it is better that I die rather than kill them.) ”
“But by fighting you gain tangible results in the form of kingdom and fame.”
“But I do not desire victory, kingdom or happiness.”
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
31. I do not see any good result, after killing my own people in war. I do not desire victory, kingdom or happiness, O Kṛṣṇa.
32-35. O Govinda, what is the use of kingdom, enjoyment or even living? Those for whom we desire kingdom, enjoyment and happiness— teachers, fathers, sons and grandfathers, maternal uncles, fathers-in-law, gransons, brothers-in-law and relativs— are standing on the battlefiled, giving up deire for their lives and wealth. I do not desire to kill them, even if they attack me, O Madhusūdana, even for sovereigntiy over the three worlds, what to speak of this earth. O Janārdana, what happiness will we achieve, having killed the sons of Dhṛtarāṣtṛa?
Commentary
Having expressed his lamentation which was unfavorable for knowledge of truth (tattva-jñāna), he now expresses his contrary intelligence which was unfavorable to knowledge of the truth.
“Having killed my relatives in this war (āhave), I do not see any benefit at all.
dvāv imau puruṣau loke sūrya-maṇḍala-bhedinau
parivrāḍ yoga-yuktaś ca raṇe cābhimukhe hataḥ
The saṁnyāsī engaged in yoga and the warrior who dies facing the enemy attain the sun planet. Parāśara Smṛti 3.30
We see from the scriptures that being killed is beneficial. But killing my relatives is not at all beneficial for me.”
If the saṅdhi is analyzed to form the word asvajanam, then the meaning is, “ Since killing non-relatives has no benefit, how much more sinful will it be to kill relatives?”
“But you will gain fame, kingdom and wealth. These are the visible results of fighting.”
“I do not desire these things. Because of giving up desire for kingdom and wealth, I have no interest in attaining victory to attain it. Just as a person who has lost interest in food has no interest in cooking. Therefore living in the forest would be a more commendable means of maintaining my life.”
Bg 1.32, Bg 1.33, Bg 1.34, Bg 1.35, Bg 1.32-35
ik&- Naae raJYaeNa GaaeivNd ik&- >aaeGaEJas„ivTaeNa va )
YaezaMaQaeR k-ax(i+aTa& Naae raJYa& >aaeGaa" Sau%aiNa c )) 32 ))
Ta wMae_viSQaTaa YauṬe Pa[a<aa&STYa¤-a DaNaaiNa c )
AacaYaaR" iPaTar" Pau}aaSTaQaEv c iPaTaaMaha" )) 33 ))
MaaTaul/a" ṅīura" PaaE}aa" XYaal/a" SaMbiNDaNaSTaQaa )
WTaaṁ hNTauiMaC^aiMa ganTaae_iPa MaDauSaUdNa )) 34 ))
AiPa }aEl/aeKYaraJYaSYa heTaae" ik&- Nau Mahqk*-Tae )
iNahTYa DaaTaRraí\aṁ" k-a Pa[qiTa" SYaaÂNaadRNa )) 35 ))
kiṁ no rājyena govinda
kiṁ bhogair jīvitena vā
yeṣām arthe kāṅkṣitaṁ no
rājyaṁ bhogāḥ sukhāni ca
ta ime 'vasthitā yuddhe
prāṇāṁs tyaktvā dhanāni ca
ācāryāḥ pitaraḥ putrās
tathaiva ca pitāmahāḥ
mātulāḥ śvaśurāḥ pautrāḥ
śyālāḥ sambandhinas tathā
etān na hantum icchāmi
ghnato 'pi madhusūdana
api trailokya-rājyasya
hetoḥ kiṁ nu mahī-kṛte
nihatya dhārtarāṣṭrān naḥ
kā prītiḥ syāj janārdana
kim—what use; naḥ—to us; rājyena—is the kingdom; govinda—O Kṛṣṇa; kim—what; bhogaiḥ—enjoyment; jīvitena—living; vā—either; yeṣām—of whom; arthe—for the sake; kāṅkṣitam—is desired; naḥ—by us; rājyam—kingdom; bhogāḥ—material enjoyment; sukhāni—all happiness; ca—also; te—all of them; ime—these; avasthitāḥ—situated; yuddhe—on this battlefield; prāṇān—lives; tyaktvā—giving up; dhanāni—riches; ca—also; ācāryāḥ—teachers; pitaraḥ—fathers; putrāḥ—sons; tathā—as well as; eva—certainly; ca—also; pitāmahāḥ—grandfathers; mātulāḥ—maternal uncles; śvaśurāḥ—fathers-in-law; pautrāḥ—grandsons; śyālāḥ—brothers-in-law; sambandhinaḥ—relatives; tathā—as well as; etān—all these; na—never; hantum—to kill; icchāmi—do I wish; ghnataḥ—killing; api—even; madhusūdana—O killer of the demon Madhu (Kṛṣṇa); api—even if; trai—lokya—of the three worlds; rājyasya—for the kingdom; hetoḥ—in exchange; kim nu—what to speak of; mahī-kṛte—for the sake of the earth; nihatya—by killing; dhārtarāṣṭrān—the sons of Dhṛtarāṣṭra; naḥ—our; kā—what; prītiḥ—pleasure; syāt—will there be; janārdana—O maintainer of all living entities.
Arjuna addressing the Lord as Govinda means “You know (vindati) the functions of all my senses (go). Therefore, please understand what I am thinking.” He tells his reasons for not wanting a kingdom.
“Having given up the desire for life (prāṇān) and wealth (dhanāni), they are standing ready to fight. (The word “desire” should be supplied in order to complete the meaning.) In giving up their lives they should have desire for kingdom (wealth) in order to give happiness to their friend. But their inclination to fight is useless, since since this kingdom will be destroyed.”
“If you being very mericful will not kill them, they will certainly kill you and obtain your kingdom without opposition.”
“I have no desire to kill them, even if they attack me, even if I attain a kingdom of the three worlds, what to speak of attaining just this earth.”
“Apart from others, at least these sons of Dhṛtarāṣṭra should be killed, because it is possible to be happy, having killed those that give so much trouble.”
“Having killed Duryodhana and others, what peace would we Pāṇḍavas who remain have? None at all. It is not proper to kill brothers for a temporary semblance of happiness, but which would lead to long term suffering in hell. O Janārdana (destroyer of people), if they are to be killed, then you, who come to relieve the earth of its burden, should kill them. It is not possible for you, the Supreme Lord, to suffer the effects of sin at all in killing them.”
Bhūrijana Dāsa
Gauḍīya
Translation
I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krsna, desire any subsequent victory, kingdom, or happiness.
(cn/DS) He is seeing that the people that he may kill in this battle will cause him so much misery to his own life, after their death, that will be any sense or point of enjoying the kingdom. "There is no happiness awaiting for me. I am going to be alive and miserable!"
It is also interesting to note that in this verse, Arjuna, uses the word 'Krsna'. Krsna means the 'all‑attractive', and one way of looking the 'all‑attractive' is: "because He is so‑ attractive everyone is coming towards Him. Whichever Krsna does, whichever Krsna moves, He is pulling everyone towards Him. So, in this way Arjuna is using the name Krsna, showing that Krsna is actually the One pulling him around in this battlefield and therefore there is Krsna's purpose to be served by the actual battle.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
Arjuna in a “blind conception of life” cannot see the right way to achieve even the material
happiness. He argues that fighting will not offer him any enjoyment, even by victory
Focus of Learning
(a) Causes of compassion – different viewpoints
Compassion due to soft heartedness of a pure devotee (1.28) – Ref. SB 5.18.12
By unflinching devotion unto Supreme Lord – all good qualities manifest
Non-devotee in contrast – He may be advanced by education & culture, but lacks godly qualities; hovering on mental plane, he is certain to be attracted by glaring energy
What indicates his soft-heartedness – Arjuna is sympathetic for “both the parties”
False compassion due to material fear, namely loss of life – Indicates material conception of life (1.29 – 1.30)
Impatience – Due to this impatience Arjuna was unable to stay on the battlefield
Weakness of mind – Thus he was forgetting himself
Excessive attachment to material things – This puts a man in such a bewildered condition
(b) Two kinds of trembling / Standing of hairs (1.29)
Great spiritual ecstasy
Great fear under material condition
Trembling mentioned in 1.29 is due to material fear – as evident from the symptoms from 1.29, slipping of Gandiva and burning skin
(c) Cause of fearfulness – Ref. SB 11.2.37 “bhayam dvitiyabhinivesatahsyat…”
Such fearfulness and loss of equilibrium takes place in a person too affected by material conditions
Practical application – Do not be disturbed by material temporary changes because that is the nature of the material world
(d) Importance of Nimittani-viparitani – To see only causes of misfortune
Only pain and frustration
To see only painful reverses
Sees only frustration in expectations
No happiness – Not to be happy even by victory, it would only give lamentation
(e) Causes of such frustrations in life
Misdirected interest – Only interested in one’s own welfare
Ignorance of real self-interest – Real self-interest is Vishnu’s satisfaction
Conditional nature is to forget this real self interest – this is the cause of material pain
Is Arjuna a conditioned soul – Arjuna is showing ignorance of his real self-interest by Krishna’s will
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.31 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.30 1.34 Na ca sreyah, etc., upto mahikrte. Those who are wrongly conceived as object of slaying, with the individualizing idea that 'these are my teachers etc.'8 would necessarily generate sin. Similarly, the act of slaying even of those deserving to be slain in the battle-if undertaken with the idea that 'This battle is to be fought for the apparent results like pleasures, happiness etc.'- then it generates sin necessarily. This idea lurks in the objection [of Arjuna]. That is why a reply is going to be given [by Bhagavat] as 'You must undertake actions simply as your own duty, and not with an individualizing idea'.
Swami Sivananda
Classical
Translation
1.31. And I see adverse omens, O Kesava. I do not see any good
in killing my kinsmen in battle.
Commentary
1.31 निमित्तानि omens? च and? पश्यामि I see? विपरीतानि adverse? केशव O Kesava? न not? च and? श्रेयः good? अनुपश्यामि (I) see? हत्वा killing? स्वजनम् our peope? आहवे in battle.Commentary Kesava means he who has fine or luxuriant hair.
Swami Gambhīrānanda
Classical
Translation
1.31 Besides, I do not see any good (to be derived) from killing my own people in battle. O Krsna, I do not hanker after victory, nor even a kingdom nor pleasures.
Shri Purohit Swami
Classical
Translation
1.31 The omens are adverse; what good can come from the slaughter of my people on this battlefield?
When even the rewards of action seem worthless, the soul is closer to the truth than when it was certain of success.
Practical Applications
Notice when achievement has stopped tasting like victory; this is the soul preparing for higher inquiry.
Stop chasing the next worldly milestone for one week and observe what arises in the empty space.
Read BG 2.7 and feel Arjuna's surrender as the natural answer to this verse's confusion.
Reflection Questions
What 'victory' would no longer taste sweet to me, even if I won it?
Is my world weariness disguised vairāgya, or just fatigue?
Analogy
When the fruits of action turn tasteless before they are even reached for — when *victory, kingdom, happiness* no longer attract — the soul has crossed into a country the body has not yet found a map for. Arjuna's refusal of the standard kṣatriya rewards is, paradoxically, the early stirring of *vairāgya*.
Stories
Bharata Mahārāja's renunciation
Bharata, the great emperor for whom this land is named, ruled the earth with full power. At the apex of his reign, when the kingdom's wealth and his own sons' competence were sufficient, he walked away from the throne and went into the forest to fix his heart on the Lord. The Bhāgavatam records: he did not flee tired; he renounced *full*.
Arjuna here, on the chariot, has not yet earned the right to such renunciation. He has not yet performed the duty. To refuse *victory, kingdom, happiness* before having served their dharmic purpose is a counterfeit of Bharata's act. Kṛṣṇa will say in BG 18.7 that *renouncing prescribed duty out of confusion is renunciation in the mode of ignorance*. Bharata's renunciation came after the work; Arjuna's would come before it. The same outer gesture, opposite inner stance.
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ।
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ॥ ३२ ॥
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ।
आचार्याः पितरः पुत्रास्तथैव च पितामहाः ॥ ३3 ॥
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ।
एतान्नहन्तुमिच्छामिघ्नतोऽपिमधुसूदन ॥ ३४ ॥
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ।
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ॥ ३५ ॥
kiṁ no rājyena govinda
[kim no raajyena govinda]
kiṁ bhogair jīvitena vā
[kim bhogair jeevitena vaa]
yeṣām arthe kāṅkṣitaṁ no
[yeshaam arthe kaankshitam no]
rājyaṁ bhogāḥ sukhāni ca
[raajyam bhogaah sukhaani cha]
ta ime ’vasthitā yuddhe
[ta ime ’vasthitaa yuddhe]
prāṇāṁs tyaktvā dhanāni ca
[praanaams tyaktvaa dhanaani cha]
ācāryāḥ pitaraḥ putrās
[aachaaryaah pitarah putraas]
tathaiva ca pitāmahāḥ
[tathaiva cha pitaamahaah]
mātulāḥ śvaśurāḥ pautrāḥ
[maatulaah shvashuraah pautraah]
śyālāḥ sambandhinas tathā
[shyaalaah sambandhinas tathaa]
etān na hantum icchāmi
[etaan na hantum ichchaami]
ghnato ’pi madhusūdana
[ghnato ’pi madhusoodana]
api trailokya-rājyasya
[api trailokya-raajyasya]
hetoḥ kiṁ nu mahī-kṛte
[hetoh kim nu mahee-krite]
nihatya dhārtarāṣṭrān naḥ
[nihatya dhaartaraashtraan nah]
kā prītiḥ syāj janārdana
[kaa preetih syaaj janaardana]
Word-for-word
kim—what usenaḥ—to usrājyena—is the kingdomgovinda—O Kṛṣṇakim—whatbhogaiḥ—enjoymentjīvitena—livingvā—eitheryeṣām—of whomarthe—for the sakekāṅkṣitam—is desirednaḥ—by usrājyam—kingdombhogāḥ—material enjoymentsukhāni—all happinessca—alsote—all of themime—theseavasthitāḥ—situatedyuddhe—on this battlefieldprāṇān—livestyaktvā—giving updhanāni—richesca—alsoācāryāḥ—teacherspitaraḥ—fathersputrāḥ—sonstathā—as well aseva—certainlyca—alsopitāmahāḥ—grandfathersmātulāḥ—maternal unclesśvaśurāḥ—fathers-in-lawpautrāḥ—grandsonsśyālāḥ—brothers-in-lawsambandhinaḥ—relativestathā—as well asetān—all thesena—neverhantum—to killicchāmi—do I wishghnataḥ—being killedapi—evenmadhusūdana—O killer of the demon Madhu (Kṛṣṇa)api—even iftrai - lokya—of the three worldsrājyasya—for the kingdomhetoḥ—in exchangekim nu—what to speak ofmahī - kṛte—for the sake of the earthnihatya—by killingdhārtarāṣṭrān—the sons of Dhṛtarāṣṭranaḥ—ourkā—whatprītiḥ—pleasuresyāt—will there bejanārdana—O maintainer of all living entities .
Blended reading (Sanskrit + English inline)
kiṁ no rājyena govinda
kim
what use
naḥ
to us
kiṁ bhogair jīvitena vā
yeṣām arthe kāṅkṣitaṁ no
rājyaṁ bhogāḥ sukhāni ca
rājyena
is the kingdom
govinda
O Kṛṣṇa
ta ime ’vasthitā yuddhe
prāṇāṁs tyaktvā dhanāni ca
ācāryāḥ pitaraḥ putrās
tathaiva ca pitāmahāḥ
mātulāḥ śvaśurāḥ pautrāḥ
śyālāḥ sambandhinas tathā
etān na hantum icchāmi
ghnato ’pi madhusūdana
api trailokya-rājyasya
hetoḥ kiṁ nu mahī-kṛte
kim
what
bhogaiḥ
enjoyment
jīvitena
living
vā
either
yeṣām
of whom
nihatya dhārtarāṣṭrān naḥ
arthe
for the sake
kā prītiḥ syāj janārdana
kāṅkṣitam
is desired
naḥ
by us
rājyam
kingdom
bhogāḥ
material enjoyment
sukhāni
all happiness
ca
also
te
all of them
ime
these
avasthitāḥ
situated
yuddhe
on this battlefield
prāṇān
lives
tyaktvā
giving up
dhanāni
riches
ca
also
ācāryāḥ
teachers
pitaraḥ
fathers
putrāḥ
sons
tathā
as well as
eva
certainly
ca
also
pitāmahāḥ
grandfathers
mātulāḥ
maternal uncles
śvaśurāḥ
fathers-in-law
pautrāḥ
grandsons
śyālāḥ
brothers-in-law
sambandhinaḥ
relatives
tathā
as well as
etān
all these
na
never
hantum
to kill
icchāmi
do I wish
ghnataḥ
being killed
api
even
madhusūdana
O killer of the demon Madhu (Kṛṣṇa)
api
even if
trai - lokya
of the three worlds
rājyasya
for the kingdom
hetoḥ
in exchange
kim nu
what to speak of
mahī - kṛte
for the sake of the earth
nihatya
by killing
dhārtarāṣṭrān
the sons of Dhṛtarāṣṭra
naḥ
our
kā
what
prītiḥ
pleasure
syāt
will there be
janārdana
O maintainer of all living entities .
Important Words
govinda—O Kṛṣṇa
*Go* (cow, also: senses, also: land) + *vinda* (one who finds, one who is found by). "He who is found by the cows / the senses / the land." An intimate Vaiṣṇava name — the cowherd-Lord. Arjuna addresses Kṛṣṇa with the gentle Vraja name precisely as he prepares to refuse the cosmic duty. The intimate name is summoned to soften the refusal.
bhogaiḥ—enjoyment
*Bhoga* — that which is *enjoyed*. From *bhuj* — to eat, to consume, to experience. The Gītā distinguishes *bhoga* (sense-enjoyment) from *yoga* (union). Arjuna asks what use *bhoga* is when *bhogins* (those who would enjoy) are absent. He is glimpsing the dependence of *bhoga* on relations — but not yet seeing the alternative the Gītā will offer.
ācāryāḥ—teachers
Plural — he names *teachers* first in his litany. Significant order: Bhīṣma is grandfather, Droṇa is teacher, and Arjuna names the *teacher* category first. *Guru-hatyā* (the killing of a teacher) is the heaviest of the great sins. He puts the worst at the head of the list.
ghnataḥ—being killed
Present participle — "even while being killed [I do not wish to kill them]." The reflexivity is precise. Arjuna says he would not strike back even under attack. This is the same logic Yudhiṣṭhira would later approve and the Gītā would reject: passivity in the face of adharma is itself adharma.
trai - lokya—of the three worlds
*Trai-lokya* — the three worlds (earth, atmosphere, heaven; or earth, heaven, lower worlds). The Vedic cosmic measure. Arjuna's renunciation rises to cosmic scale: not the earth, not even the three worlds, would tempt him. The hyperbole is sincere; it is also exactly the kind of sweeping renunciation the Gītā will call *phalgu-vairāgya* — dry, premature.
janārdana—O maintainer of all living entities
*Jana* (living being) + *ardana* (one who agitates, one who removes affliction). Two readings — "the agitator of demons" or "the maintainer of the people." Arjuna closes his speech with the cosmic-maintainer epithet. He addresses *the maintainer of all beings* to justify *not maintaining* his own kṣatriya order. The name itself contradicts the argument.
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 Madhusūdana, 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 Dhṛtarāṣṭra?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna's despair generalizes into argument: those for whose sake one would want a kingdom are the very ones to be killed for it. So kingdom, pleasures, even life become hollow. Three vocatives (Govinda, Madhusūdana, Janārdana) appeal to Kṛṣṇa as cowherd-friend, demon-slayer, and Lord — Arjuna is grasping every dimension of Kṛṣṇa he knows.
Further notes(विवरण · Vivaraṇa)
A four-verse unit in which Arjuna's anti-war reasoning peaks. The kim + instrumental construction ('what use is...?') is the rhetorical engine. The catalogue of relations (1.34) echoes 1.26, now from Arjuna's mouth rather than Sañjaya's narration. Ghnataḥ api ('even of those killing us') renounces revenge as well as conquest. The escalation 'not for three worlds, let alone earth' is classical adhikya-alaṅkāra (rhetorical climax).
Prose order(अन्वय · Anvaya)
हे गोविन्द! येषाम् अर्थे नः राज्यं भोगाः सुखानि च काङ्क्षितानि — ते इमे आचार्याः, पितरः, पुत्राः, तथा एव पितामहाः, मातुलाः, श्वशुराः, पौत्राः, श्यालाः, तथा सम्बन्धिनः च प्राणान् धनानि च त्यक्त्वा युद्धे अवस्थिताः; (अतः) नः राज्येन किम्? भोगैः जीवितेन वा किम्? हे मधुसूदन! घ्नतः अपि एतान् हन्तुं न इच्छामि । हे जनार्दन! त्रैलोक्य-राज्यस्य हेतोः अपि (किम्), किं नु मही-कृते — धार्तराष्ट्रान् निहत्य नः का प्रीतिः स्यात्?
he govinda! yeṣām arthe naḥ rājyaṃ bhogāḥ sukhāni ca kāṅkṣitāni — te ime ācāryāḥ, pitaraḥ, putrāḥ, tathā eva pitāmahāḥ, mātulāḥ, śvaśurāḥ, pautrāḥ, śyālāḥ, tathā sambandhinaḥ ca prāṇān dhanāni ca tyaktvā yuddhe avasthitāḥ; (ataḥ) naḥ rājyena kim? bhogaiḥ jīvitena vā kim? he madhusūdana! ghnataḥ api etān hantuṃ na icchāmi | he janārdana! trailokya-rājyasya hetoḥ api (kim), kiṃ nu mahī-kṛte — dhārtarāṣṭrān nihatya naḥ kā prītiḥ syāt?
O Govinda — those for whose sake we desire kingdom, pleasures, and joys, these very ones — teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relations — stand in battle, having given up life and wealth; what then is the use of kingdom for us, of enjoyments or even life? O Madhusūdana, even though they would kill me, I have no wish to kill them; O Janārdana, not for the rule of the three worlds, much less for the earth — by slaying the sons of Dhṛtarāṣṭra, what joy could be ours?
Word split(पदच्छेद · Padaccheda)
किं नः राज्येन गोविन्द किं भोगैः जीवितेन वा । येषाम् अर्थे काङ्क्षितं नः राज्यं भोगाः सुखानि च ॥ ३२ ॥
√अस् opt. (optative) 3sg.par. (parasmaipada / active voice)
could be
जनार्दन
janārdana
जनार्दन (m.) voc.sg. (vocative singular)
O Janārdana
Purport
Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Kṛṣṇa 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 Kṛṣṇa kill them personally. At this point he did not know that Kṛṣṇa had already killed them before their coming into the battlefield and that he was only to become an instrument for Kṛṣṇa. 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa
Gauḍīya
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?
(cn/DS) Arjuna is calling Krsna 'the maintainer of all living entities'because "how is that, Krsna, You whose business is to maintain everyone, is desiring this fight that is going to cause the death of everyone?"
Arjuna is also calling Krsna, 'Janardana' (Jana= persons + dana= killer), to tell Him: "You are the killer of all people, why don't You do the killing on this battlefield, and I just seat on the chariot, in that way I will not become involved in all this sinful reactions."
Arjuna is actually detached. He is not thinking: "Let me get the kingdom! Let me get unlimited power, let me get unlimited wealth!" Rather he is saying: "I am not prepared to fight even though these people are war‑like, they want to fight. I am not prepared, it is not worthy. Better that I think of You than think of the wealth that I am going to gain by gaining the kingdom. It is not worthy. What pleasure will we derive from killing the sons of Dhrtarastra?"
The Pandavas, after this great battle, they stayed in power only for 37 years. If one kills millions of people for putting himself in power and as a result of that killing gets millions and millions of years of suffering in hell (because of the reactions), is that worthy for 30 or 40 years of being a king?
So, Arjuna's conclusion, knowing the philosophy that this type of wealth, this type of enjoyement that overlooks future sin, it is not worthy. "Please Krsna, O Janardana, You do the killing, I will just seat here!"
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Arjuna exhibits “typical calculation of material life”. He feels that fighting will not give him
any enjoyment even if he is victorious because:
He wants to show off his opulence and share with the society after victory
Also if there is any need to kill his relatives, let Krishna kill them
Focus of Learning
(a) Arjuna misuses the name ‘Govinda’
Meaning of ‘Govinda’ – Krishna is the object of all pleasures for the cows and the senses
What Arjuna indicates by addressing Krishna as ‘Govinda’
He indicates that Krishna should understand what will satisfy Arjuna’s senses
Material understanding of God – Materially everyone wants to satisfy his senses and wants God to be his order supplier for such satisfaction
What is the right conception of the name ‘Govinda’
Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent they may covet
Because ‘Govinda’ is not meant for satisfying our senses
Right conception – When one tries to satisfy the senses of ‘Govinda’ without desiring to satisfy one’s own senses, then by the grace of ‘Govinda’ all the desires of the living entities are satisfied
(a) Theme of this purport – Blind conception of life exhibited
Without knowing one’s self interest as Vishnu, conditioned souls are attracted by bodily relationships, hoping to be happy in such conditions
One even forgets the causes of material happiness
(b) How Arjuna exhibits “blind conception of life”
Refuses to fight – He appears to have even forgotten the moral codes of a ksatriya
Moral code of a ksatriya – For Arjuna kingdom is a must for his subsistence because ksatriyas cannot engage themselves in any other occupation
Two kinds of men enter the sun globe:
▪ Ksatriya who dies directly in front of the battlefield under Krishna’s personal
order
▪ The person in the renounced order of life who is absolutely devoted to spiritual
culture
Arjuna’s proposal
He is reluctant to kill his enemies, what to speak of his relatives – He thinks that by killing them there would be no happiness in his lives
▪ Analogy: Just like a person who does not feel hunger is not inclined to cook
He considers himself fit to go to the forest to live a secluded life of frustration
▪ He wants to escape because his sole opportunity in gaining a kingdom lies in
fighting with his cousins and brothers which he does not like to do
ARJUNA’S THIRD ARGUMENT — FEAR OF SINFUL REACTIONS (1.36 — 1.38)
REFUTATION:
Lord Krishna refutes this argument in Texts 2.33 – 2.37
Texts 1.36* — 1.38
COMMON THEME: Arjuna argues that fighting will incur sinful reactions because of the unique position of
the aggressors as seniors and relatives
(a) Six kinds of aggressors to be killed (based on grounds of politics and sociology – Artha-sastra)
Killing them does not incur any sin.
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; 6. One who kidnaps a wife
(b) Why Arjuna favors forgiveness (based on the grounds of religion and saintly behavior – Dharma-
sastra)
Because of the unique position of these aggressors as seniors and relatives
Forgiveness on account of saintliness
Arjuna considers why to risk life and eternal salvation for temporary pleasures and kingdom
Srila Prabhupada now compares typical calculation of material life and transcendental life:
(b) Typical calculation of material life
Show off tendency – Everyone wants to show off his opulence to friends and relatives, but Arjuna fears that all of them will be killed on the battlefield
To be so-called ‘good man’ – Arjuna did not want to kill his relatives, and even if there was any need to kill them,he desires that Krishna kill them and he should not be involved
(c) Transcendental life
Transcendental life – Devotee wants to satisfy the Lord’s desire
He can, Lord willing, accept all kinds of opulences for the service of the Lord
What is the Lord’s desire here – He wants Arjuna to fight
Why Lord is so determined to fight – He can excuse a person on His own account, but he excuses no-one who has done harm to his devotees
By the Lord’s plan they were already killed; He just wants Arjuna to be an instrument
If the Lord is not willing, he should not accept a farthing (One should give up all selfish likes and dislikes)
Similarly Arjuna is told to execute the Lord’s desire and not to exhibit his own desires
Of course Arjuna’s own desires do reflect the following qualities:
▪ Arjuna’s deep affection for community and family is exhibited here partially
due to his natural compassion for them
▪ As a natural devotee Arjuna did not like to retaliate against his miscreant
cousins and brothers
ARJUNA’S FOURTH ARGUMENT — DESTRUCTION OF FAMILY TRADITIONS (1.39 — 1.43)
REFUTATION:
Lord Krishna refutes this argument in Texts 2.45, 2.46 & 3.24
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.32 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.' He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.30 1.34 Na ca sreyah, etc., upto mahikrte. Those who are wrongly conceived as object of slaying, with the individualizing idea that 'these are my teachers etc.'8 would necessarily generate sin. Similarly, the act of slaying even of those deserving to be slain in the battle-if undertaken with the idea that 'This battle is to be fought for the apparent results like pleasures, happiness etc.'- then it generates sin necessarily. This idea lurks in the objection [of Arjuna]. That is why a reply is going to be given [by Bhagavat] as 'You must undertake actions simply as your own duty, and not with an individualizing idea'.
Swami Sivananda
Classical
Translation
1.32. I desire not victory, O Krishna, nor kingdom, nor pleasures.
Of what avail is dominion to us, O Krishna, or pleasures or even life?
Commentary
1.32 न not? काङ्क्षे (I) desire? विजयम् victory? कृष्ण O Krishna? न not? च and? राज्यम् kingdom? सुखानि pleasures? च and? किम् what? नः to us? राज्येन by kindom? गोविन्द O Govinda? किम् what? भोगैः by pleasures? जीवितेन life? वा or.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.32 1.34 O Govinda! What need do we have of a kingdom, or what (need) of enjoyments and livelihood? Those for whom kingdom, enjoyments and pleasures ae desired by us, viz teachers, uncles, fathers-in-law, grandsons, brothers-in-law as also relatives-those very ones stand arrayed for battle risking their lives and wealth.
Shri Purohit Swami
Classical
Translation
1.32 Ah my Lord! I crave not for victory, nor for the kingdom, nor for any pleasure. What were a kingdom or happiness or life to me,
Renouncing the fruits of action without spiritual purpose is not vairāgya — it is just exhausted attachment.
Practical Applications
Examine your renunciations: are you giving up something for Kṛṣṇa, or just because it tired you?
Distinguish between yukta-vairāgya (renunciation in service of Kṛṣṇa) and phalgu-vairāgya (dry, escapist renunciation).
Bring even your renunciations into Kṛṣṇa's service rather than treating them as personal achievements.
Reflection Questions
Which of my 'renunciations' are actually just preferences in disguise?
Where am I abandoning duty under the cover of detachment?
Analogy
Arjuna's long list of relatives — teachers, fathers, sons, grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, kinsmen — is the auditor of his own life. He is reading aloud who he is, by *whom he is connected to*. The Gītā will not contradict the love; it will redirect it: the same soul has another, deeper kinship with Kṛṣṇa.
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ।
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ ३६ ॥
pāpam evāśrayed asmān
[paapam evaashrayed asmaan]
hatvaitān ātatāyinaḥ
[hatvaitaan aatataayinah]
tasmān nārhā vayaṁ hantuṁ
[tasmaan naarhaa vayam hantum]
dhārtarāṣṭrān sa-bāndhavān
[dhaartaraashtraan sa-baandhavaan]
sva-janaṁ hi kathaṁ hatvā
[sva-janam hi katham hatvaa]
sukhinaḥ syāma mādhava
[sukhinah syaama maadhava]
Word-for-word
pāpam—viceseva—certainlyāśrayet—must come uponasmān—ushatvā—by killingetān—all theseātatāyinaḥ—aggressorstasmāt—thereforena—neverarhāḥ—deservingvayam—wehantum—to killdhārtarāṣṭrān—the sons of Dhṛtarāṣṭrasa - bāndhavān—along with friendssva - janam—kinsmenhi—certainlykatham—howhatvā—by killingsukhinaḥ—happysyāma—will we becomemādhava—O Kṛṣṇa, husband of the goddess of fortune .
Blended reading (Sanskrit + English inline)
pāpam evāśrayed asmān
pāpam
vices
eva
certainly
āśrayet
must come upon
asmān
us
hatvaitān ātatāyinaḥ
hatvā
by killing
etān
all these
ātatāyinaḥ
aggressors
tasmān nārhā vayaṁ hantuṁ
tasmāt
therefore
na
never
arhāḥ
deserving
vayam
we
hantum
to kill
dhārtarāṣṭrān sa-bāndhavān
dhārtarāṣṭrān
the sons of Dhṛtarāṣṭra
sa - bāndhavān
along with friends
sva-janaṁ hi kathaṁ hatvā
sva - janam
kinsmen
hi
certainly
katham
how
hatvā
by killing
sukhinaḥ syāma mādhava
sukhinaḥ
happy
syāma
will we become
mādhava
O Kṛṣṇa, husband of the goddess of fortune .
Important Words
pāpam—sin, vice
*Pāpa* — sin, the binding residue of unrighteous action. Opposite of *puṇya*. Arjuna's anxiety is about acquiring *pāpa*. The Gītā will later teach (BG 18.66) that complete surrender frees one even from *pāpa*. But here Arjuna treats *pāpa* as the absolute risk — not yet seeing that the deeper risk is *not doing one's duty*.
ātatāyinaḥ—aggressors
*Ā-tan* — to stretch out (a weapon), to be drawn against another. Technical legal term: the six classes of aggressor (per Manu, Vasiṣṭha) whose killing incurs no sin. Arjuna *names* the Kauravas with this technical word — and then refuses what the technical word permits. He overrides śāstra with sentiment.
arhāḥ—deserving, fit
*Arh* — to be worthy of, to deserve. Same root as *arhat*. Arjuna says "we are not *arha* — not fit — to kill." The dharma question is precisely about *fitness*. The Gītā will teach that *adhikāra* (right, fitness) is not a question of personal preference but of place in the cosmic order.
sva - janam—kinsmen
Same compound as v.28. Repeated. Arjuna keeps using *sva-jana*. The *sva*-pronoun haunts the chapter as a kind of poison. The Gītā will redefine *sva* in chapter 2: *the self is not the body* — and so *sva-jana* must be redefined too.
mādhava—O Kṛṣṇa, husband of the goddess of fortune
*Mādhava* again. Arjuna keeps calling Kṛṣṇa by the *Lakṣmī's-husband* epithet — naming the source of all fortune even as he refuses the fortune that would come of victory. He addresses the giver of *prosperity* in order to refuse *prosperity*. The verse holds the contradiction taut.
Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhṛtarāṣṭra and our friends. What should we gain, O Kṛṣṇa, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna grants that the Kauravas are 'ātatāyins' (aggressors deserving death) — yet argues sin would still cling. Killing kin cannot produce happiness, whatever the dharma-śāstra says. He is pitting personal anguish against scriptural license.
Further notes(विवरण · Vivaraṇa)
Ātatāyī is a technical term in Manu-smṛti and Vasiṣṭha-smṛti: one of six who may be killed without the killer incurring sin — those who set fires, poison food, attack with weapons, steal land or wealth, or seize another's wife. Arjuna acknowledges this status but argues kinship overrides the exemption. Tradition reads this as Arjuna's first major mistake: mistaking compassion for dharma. The opt. syām ('could we be') sounds rhetorical-incredulous rather than genuinely uncertain.
Prose order(अन्वय · Anvaya)
हे माधव! एतान् आततायिनः हत्वा पापम् एव अस्मान् आश्रयेत्; तस्मात् वयं स-बान्धवान् धार्तराष्ट्रान् हन्तुं न अर्हाः; स्व-जनं हत्वा हि कथं सुखिनः स्याम?
he mādhava! etān ātatāyinaḥ hatvā pāpam eva asmān āśrayet; tasmāt vayaṃ sa-bāndhavān dhārtarāṣṭrān hantuṃ na arhāḥ; sva-janaṃ hatvā hi kathaṃ sukhinaḥ syāma?
O Mādhava, having killed these aggressors, sin would attach itself to us; therefore we are not fit to kill the sons of Dhṛtarāṣṭra along with our kinsmen; for how, having slain our own people, could we be happy?
Word split(पदच्छेद · Padaccheda)
पापम् एव आश्रयेत् अस्मान् हत्वा एतान् आततायिनः । तस्मात् न अर्हाः वयं हन्तुं धार्तराष्ट्रान् स-बान्धवान् । स्व-जनं हि कथं हत्वा सुखिनः स्याम माधव ॥
pāpam eva āśrayet asmān hatvā etān ātatāyinaḥ | tasmāt na arhāḥ vayaṃ hantuṃ dhārtarāṣṭrān sa-bāndhavān | sva-janaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava ||
Grammar(व्याकरण · Vyākaraṇa)
Sanskrit
IAST
Grammar
Meaning
पापम्
pāpam
पाप (n.) nom.sg. (nominative singular)
sin
एव
eva
ind. (indeclinable), emphatic
आश्रयेत्
āśrayet
आ+√श्रि opt. (optative) 3sg.par. (parasmaipada / active voice)
स्व + जन (m.) acc.sg. (accusative singular), karmadhāraya cpd. (compound)
own people
हि
hi
ind. (indeclinable)
indeed, for
कथम्
katham
ind. (indeclinable)
how
सुखिनः
sukhinaḥ
सुखिन् adj. nom.pl. (nominative plural)m.
happy
स्याम
syāma
√अस् opt. (optative) 1pl.par. (parasmaipada / active voice)
could we be
माधव
mādhava
माधव (m.) voc.sg. (vocative singular)
O Mādhava
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 kṣatriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rāma was so saintly that people even now are anxious to live in the kingdom of Lord Rāma ( rāma-rājya ), but Lord Rāma never showed any cowardice. Rāvaṇa was an aggressor against Rāma because Rāvaṇa kidnapped Rāma’s wife, Sītā, but Lord Rāma 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 Kṛṣṇa as “Mādhava,” or the husband of the goddess of fortune, is also significant in this connection. He wanted to point out to Kṛṣṇa that, as the husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. Kṛṣṇa, however, never brings misfortune to anyone, to say nothing of His devotees.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
36. In killing these aggressors we will only incur sin. Therefore we should not kill the sons of Dhṛtarāṣṭra with their relatives. O Mādhava, how can we live happily, having killed our own relatives?
37-38. Even if they, overcome by greed, do not see the fault of destroying the family and the sin in killing friends, should not we, who see the fault in destroying the family, know how to withdraw from this sin, O Janārdana?
Commentary
But it is said:
agnido garadaś caiva śastra-pāṇir dhanāpahaḥ
kṣetra-dārāpahārī ca ṣaḍ ete hy ātatāyinaḥ
The arsonist, one who poisons, one who attacks with weapons, the thief, the stealer of property and the stealer of ones wife are considered aggressors. Vasiṣṭha Smṛti 3.19
And also it is said:
ātatāyinam āyāntaṁ hanyād evāvicārayan
nātatāyi-vadhe doṣo hantur bhavati kaścana
Without consideration, one should kill the aggressors, as there is no fault in killing them. Manu Smṛti 8.350
Thus the scriptures prescribe killing in the case of aggressors.
Arjuna answers with this verse. Killing them, we will remain living, but we will be sinful. The above instructions are from artha-śāstra, but those instructions are weaker than those from dharma-śāstra. Yajñavalkya says:
smṛtyor virodhe nyāyas tu balavān vyavahārataḥ
artha -śāstrāt tu balavān dharma-śāstram iti sthitiḥ
It is established that where there is conflict of rules in two smṛti statements, reasoning must prevail in choosing the correct rule. However, in reasoning, the rules of dharma śāstra are stronger than those of artha-śāstra. Yajñavalkya Smṛti 2.21
Thus, though they are aggressors, they are also ācāryas. In killing ācāryas, we will incur sin. We cannot also be happy in this life. Thus he says “How can we be happy in this life, having killed our own people?”
“Why does the opposing side want to fight then?” He answers with this verse.
“They, overcome by greed, do not see any fault in destroying the family, or any sin in killing friends.”
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
36. In killing these aggressors we will only incur sin. Therefore we should not kill the sons of Dhṛtarāṣṭra along with their relatives. O Mādhava, how can we live happily having killed our own relatives?
37-38. Even if they, overcome with greed, do not see the fault of destroying the family and the sin in killing friends, should not we, who see the fault in destroying the family, know how to withdraw from this sin, O Janārdana?
Commentary
agnido garadaś caiva śastra-pāṇir dhanāpahaḥ
kṣetra-dārāpahārī ca ṣaḍ ete hy ātatāyinaḥ
The arsonist, one who poisons, one who attacks with weapons, the thief, the stealer of property and the stealer of ones wife are considered aggressors. Vasiṣṭha Smṛti 3.19
And also it is said:
ātatāyinam āyāntaṁ hanyād evāvicārayan
nātatāyi-vadhe doṣo hantur bhavati kaścana
Without consideration, one should kill the aggressors, as there is no fault in killing them. Manu Smṛti 8.350
“Therefore by scriptural injunction, it is justified to kill these six types of aggressors.”
In this verse he replies to this argument. “Having killed them, the sin caused by killing relatives will come to us who remain.”
This means that the statements of artha śastra as mentioned above are weaker than the statements of dharma śastra such as mā hiṁsyāt sarva-bhūtāni: do not afflict any living entity, for the smṛti also says artha-śāstrāt tu balavad dharma-śāstram iti sthitiḥ: the rules of dharma śāstra are stronger than those of artha śāstra. (Yajñavalkya Smṛti 2.21) Therefore killing Bhīṣma and others worthy of worship on the strength of the weaker artha śastra is certainly a cause of sin. In this verse Arjuna concludes his statement which started with na ca śreyo 'nupaśyāmi in verse 31.
“Therefore (tasmāt) because of the commission of sin, and also because we cannot even achieve physical happiness in this life (stated in the verses above), we should not kill the sons of Dhṛtarāṣṭra who are our relatives,. Our enjoying the kingdom without our elders and friends meant for bringing happiness will actually bring sorrow. O Mādhava, husband of Lakṣmi, goddess of auspiciousness, [Note: The derivation of Mādhava is here mā meaning Lakṣmī and dhava meaning husband.] why do you instigate this war devoid of auspiciousness? ”
Bg 1.37, Bg 1.38, Bg 1.37-38
YaÛPYaeTae Na PaXYaiNTa l/ae>aaePahTaceTaSa" )
ku-l/+aYak*-Ta& daez& iMa}ad]aehe c PaaTak-Ma( )) 37 ))
k-Qa& Na jeYaMaSMaai>a" PaaPaadSMaaiṁviTaRTauMa( )
ku-l/+aYak*-Ta& daez& Pa[PaXYaiḤJaRNaadRNa )) 38 ))
yady apy ete na paśyanti
lobhopahata-cetasaḥ
kula-kṣaya-kṛtaṁ doṣaṁ
mitra-drohe ca pātakam
kathaṁ na jñeyam asmābhiḥ
pāpād asmān nivartitum
kula-kṣaya-kṛtaṁ doṣaṁ
prapaśyadbhir janārdana
yadi—if; api—even; ete—they; na—do not; paśyanti—see; lobha—by greed; upahata—overpowered; cetasaḥ—their hearts; kula-kṣaya—in killing the family; kṛtam—done; doṣam—fault; mitra-drohe—in quarreling with friends; ca—also; pātakam—sinful reactions; katham—why; na—should not; jñeyam—be known; asmābhiḥ—by us; pāpāt—from sins; asmāt—these; nivartitum—to cease; kula-kṣaya—in the destruction of a dynasty; kṛtam—done; doṣam—crime; prapaśyadbhiḥ—by those who can see; janārdana—O Kṛṣṇa.
“But it is justified to take part in this war since they have invoked it. The scriptures say that it is understood for the kṣatriya that he should not reject either a game of dice or a fight if challenged: āhūto na nivarteta dyūtād api raṇād api.” (Mahābhārata, 3.56.8)
Arjuna answers this argument in two verses. “Being motivated by greed, they are inclined to sinful acts. We, without having greed, do not have the inclination to commit sin. Consciounsess of attaining an agreeable result alone should be the motivation.”
The agreeable result should not be linked with undesirable results. Thus it is said:
phalato’pi ca yat karma nānārthenānubadhyate
kevala-prīti-hetutvāt tad-dharma iti kathyate
Dharma is said to be that action performed only out of affection, whose effect does not lead to evil. Śloka Vārtika 2.268 [Note: This is a work by Kumarila Bhaṭṭa. Another book gave this reference, but I did not find the quotation there.]
Though there are such śruti statements as śyenenābhicaran yajeta: one who wants to curse others should perform the śyena sacrifice (Apastambha Śrauta Sūtras 22.4.13), it is not proper for us to partake of this war because of its undesirable consequences, as is the case with the śyena sacrifice. The injunction of not refusing a challenge to fight relates to matters which do not bring about destruction of the family. The meaning of Janārdana is the same as in verse 35. (Therefore you should cause the suffering, since you do not incur sin.)
Bhūrijana Dāsa
Gauḍīya
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 Krsna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?
(cn/DS) Arjuna says specifically "sin will overcome us if we kill such aggressors". But Srila Prabhupada explains in his Purport that according to the Vedic injunctions (artha‑sastra), the aggressors are allowed to be killed and there is no sin for killing them.
There are six types of aggressors. Each one of them are mentioned: (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 another's wife.
Each and everyone of these acts of aggression were commited by the Kauravas on the Pandavas:
(1) They gave a poison cake to Bhima;
(2) They set fire to the house of the Pandavas after kindly inviting them to live in that new mansion specially built for them;
(3) While the Pandavas were in exile, in the forest, the Kauravas attacked them with deadly weapons;
(4) They were right now occupying the Pandavas' land;
(5) Draupadi was kidnapped by those aggressors;
(6) All their riches were taken away by means of treachery.
So, they could be killed according to 'artha‑sastra', but Arjuna is saying "sin will overcome us by this type of killing". Why?
Because though according to 'artha‑sastra', diplomacy and war, it is alright to do this, according to 'dharma‑sastra', which is an higher principle, it is not proper, in any case, to kill one's friends and relatives. They should be forgiven or sin will overcome us.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
The Pāṇḥavas suffered each of these forms of aggression at the hands of the Kauravas, who were
now poised to attack. Duryodhana fed Bhīma a poisoned cake. He arranged for a house of lac to
be built for the Pāṇḥavas and conspired to have it set ablaze while they slept. Śakuni cheated in a
dice game and plundered all their wealth. The Kauravas then occupied the Pāṇḥavas’ land. Finally,
they stole Draupadī by foul means, once during the dice game and once when Jayadratha at-
tempted to kidnap her. Artha-śāstra allows that such aggressors be killed. Why then does Arjuna
say sin will overcome him by killing them”? According to Śrīla Viśvanātha Cakravartī Ṭhākura, Ar-
juna is speaking from the level of dharma-śāstra, not artha-śāstra. Dharma-śāstra, which is more au-
thoritative, propounds that killing one’s friends and relatives is never permitted.
Text1.40
Kṛṣṇa called Arjuna “Pārtha” to remind him of his kṣatriya heritage. In this verse, Arjuna calls Kṛṣṇa
“Vārṣṇeya,” descendant of Vṛṣṇi, because he wants Kṛṣṇa to think how He would feel if the Vṛṣṇi
dynasty were on the verge of destruction.
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.36 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'.
The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda
Classical
Translation
1.36. By killing these sons of Dhritarashtra, what pleasure can
be ours, O Janardana? Only sin will accrue to us from killing these felons.
Commentary
1.36 निहत्य having slain? धार्तराष्ट्रान् sons of Dhritarashtra? नः to us? का what? प्रीतिः pleasure? स्यात् may be? जनार्दन O Janardana? पापम् sin? एव only? आश्रयेत् would take hold? अस्मान् to us? हत्वा having killed? एतान् these? आततायिनः felons.Commentary Janardana means one who is worshipped by all for prosperity and salvation -- Krishna.He who sets fire to the house of another? who gives poision? who runs with sword to kill? who has plundered wealth and lands? and who has taken hold of the wife of somody else is an atatayi. Duryodhana had done all these evil actions.
Swami Gambhīrānanda
Classical
Translation
1.36 O Janardana, what happiness shall we derive by killing the sons of Dhrtarastra? Sin alone will accrue to us by killing these felons.
Shri Purohit Swami
Classical
Translation
1.36 My Lord! What happiness can come from the death of these sons of Dhritarashtra? We shall sin if we kill these desperate men.
The soul recoils at the thought of harming others — but dharma sometimes asks of us what sentiment cannot accept.
Practical Applications
Distinguish between conscience (which serves dharma) and squeamishness (which serves the small self).
When dharma is hard, do not look for a moral loophole that leaves your image intact.
Trust that following Kṛṣṇa's instruction is safer than following your sentiment.
Reflection Questions
Where am I dressing up sentiment as conscience?
What dharma am I avoiding because it would make me look bad?
Analogy
Arjuna invokes the doctrine of *ātatāyī* — the aggressor whom dharma permits one to kill — and then refuses to apply it. Knowing the rule and refusing the rule are not the same as transcending the rule. He is using his śāstric education against his śāstric duty.
Stories
The six ātatāyins
Vasiṣṭha and Manu both teach: the aggressor (*ātatāyī*) is one of six — the arsonist, the poisoner, the man with weapon raised, the property-thief, the wife-thief, the land-thief. Dharma permits the killing of an *ātatāyī* without sin. Duryodhana fits at least four of the six categories: he tried to poison Bhīma at the lac-house, set fire to the Pāṇḍava palace, attempted to humiliate Draupadī, and seized the Pāṇḍava kingdom.
Arjuna knows this. He uses the word *ātatāyī* himself. And then he argues: even so, we should not kill them. The Mahābhārata's irony is sharp — Arjuna is more rigorous than the law, in a direction the law itself does not require. The Gītā will treat this excess-of-conscience not as virtue but as confusion: there is no *higher* dharma than discharging the dharma that has been given. Squeamishness above one's duty is not transcendence; it is desertion.
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ ३७ ॥
कथं न ज्ञेयमस्माभिः पापादस्मन्निवर्तितुम् ।
कुलक्षयकृतंदोषंप्रपश्यद्भिर्जनार्दन ॥ ३८ ॥
yady apy ete na paśyanti
[yady apy ete na pashyanti]
lobhopahata-cetasaḥ
[lobhopahata-chetasah]
kula-kṣaya-kṛtaṁ doṣaṁ
[kula-kshaya-kritam dosham]
mitra-drohe ca pātakam
[mitra-drohe cha paatakam]
kathaṁ na jñeyam asmābhiḥ
[katham na jneyam asmaabhih]
pāpād asmān nivartitum
[paapaad asmaan nivartitum]
kula-kṣaya-kṛtaṁ doṣaṁ
[kula-kshaya-kritam dosham]
prapaśyadbhir janārdana
[prapashyadbhir janaardana]
Word-for-word
yadi—ifapi—evenete—theyna—do notpaśyanti—seelobha—by greedupahata—overpoweredcetasaḥ—their heartskula - kṣaya—in killing the familykṛtam—donedoṣam—faultmitra - drohe—in quarreling with friendsca—alsopātakam—sinful reactionskatham—whyna—should notjñeyam—be knownasmābhiḥ—by uspāpāt—from sinsasmāt—thesenivartitum—to ceasekula - kṣaya—in the destruction of a dynastykṛtam—donedoṣam—crimeprapaśyadbhiḥ—by those who can seejanārdana—O Kṛṣṇa .
Blended reading (Sanskrit + English inline)
yady apy ete na paśyanti
yadi
if
api
even
ete
they
na
do not
paśyanti
see
lobhopahata-cetasaḥ
lobha
by greed
upahata
overpowered
cetasaḥ
their hearts
kula-kṣaya-kṛtaṁ doṣaṁ
kula - kṣaya
in killing the family
kṛtam
done
doṣam
fault
mitra-drohe ca pātakam
mitra - drohe
in quarreling with friends
ca
also
pātakam
sinful reactions
kathaṁ na jñeyam asmābhiḥ
katham
why
na
should not
jñeyam
be known
asmābhiḥ
by us
pāpād asmān nivartitum
pāpāt
from sins
asmāt
these
nivartitum
to cease
kula-kṣaya-kṛtaṁ doṣaṁ
kula - kṣaya
in the destruction of a dynasty
kṛtam
done
doṣam
crime
prapaśyadbhir janārdana
prapaśyadbhiḥ
by those who can see
janārdana
O Kṛṣṇa .
Important Words
lobha—by greed
*Lobha* — covetousness, greed. One of the six classical inner enemies (*ṣaḍ-ripu*: kāma, krodha, lobha, moha, mada, mātsarya). The Gītā in 16.21 names three gates to hell: *kāma, krodha, lobha*. Arjuna correctly diagnoses the Kauravas. He does not yet see the *moha* (delusion) similarly afflicting himself.
upahata—overpowered
*Upa-han* — to strike down, to be afflicted. Same root *han* (to strike, to kill) that is at the centre of this chapter — *hantum* (to kill), *hatvā* (by killing), *hanyuḥ* (might kill). Vyāsa is hammering the *han*-root: the Kauravas have been *han*-ed by greed; Arjuna is being asked to *han* them in turn. The Gītā will untangle who is really being killed by whom.
cetasaḥ—their hearts (consciousness)
*Cetas* — consciousness, mind-heart. The faculty that *knows*. Arjuna says the Kauravas' *cetas* has been damaged. The Gītā will use this same root *cit-* throughout — *citta* (mind-stuff), *cetana* (consciousness). The whole text is medicine for the *cetas*.
kula - kṣaya—destruction of the family
*Kula* (family, clan, dynasty) + *kṣaya* (destruction, wasting away). Same root *kṣi-* as in *kṣatra*. Note the ironic etymology: the *kṣatra* class itself takes its name from a root that means *destruction*. The kṣatriya's dharma is destruction of the unrighteous; perverted, it becomes *kula-kṣaya*.
doṣam—fault
*Doṣa* — fault, defect, blemish. Same word the Gītā uses repeatedly for *moral defect*. Arjuna sees the *doṣa* clearly. The Gītā does not say his analysis is wrong; it says his prescription is wrong. Seeing the *doṣa* in others is far easier than seeing the *doṣa* of *refusing to act* in oneself.
prapaśyadbhiḥ—by those who can see
Instrumental plural participle of *pra-paś* — to see clearly, to perceive fully. *Pra-* intensifies. "By those *fully seeing*." Arjuna claims clear sight. The Gītā will gently demonstrate that what he calls *clear seeing* is partial: he sees the *doṣa* of action but not the *doṣa* of inaction.
O Janārdana, 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?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna grants the Kauravas a moral excuse (their minds are wrecked by greed) but claims that *he* sees clearly — and so cannot in conscience do what they do. The argument is the moralist's trap: 'I am more virtuous than they; therefore I must abstain.' Subtle pride dresses up as duty.
Further notes(विवरण · Vivaraṇa)
Two key compounds: lobha-upahata-cetas (bahuvrīhi: 'mind-corrupted-by-greed') and kula-kṣaya-kṛta-doṣa (stacked tatpuruṣa: 'wrong-done-by-family-destruction'). The gerundive jñeyam has the force of moral imperative. Arjuna invokes dharma-śāstra against itself — mitra-droha is listed among mahāpātakas (great sins). The logic is correct so far as it goes, but Kṛṣṇa will later relocate his definition of 'friend' and 'family'.
Prose order(अन्वय · Anvaya)
हे जनार्दन! यदि अपि लोभ-उपहत-चेतसः एते कुल-क्षय-कृतं दोषं मित्र-द्रोहे च पातकं न पश्यन्ति, (तथापि) कुल-क्षय-कृतं दोषं प्रपश्यद्भिः अस्माभिः अस्मात् पापात् निवर्तितुं कथं न ज्ञेयम्?
he janārdana! yadi api lobha-upahata-cetasaḥ ete kula-kṣaya-kṛtaṃ doṣaṃ mitra-drohe ca pātakaṃ na paśyanti, (tathāpi) kula-kṣaya-kṛtaṃ doṣaṃ prapaśyadbhiḥ asmābhiḥ asmāt pāpāt nivartituṃ kathaṃ na jñeyam?
O Janārdana, even though these men, whose minds are ruined by greed, do not see the wrong done in family-destruction and the crime in betraying friends — how can we, who *do* see the wrong of family-destruction, not learn to turn back from this sin?
Word split(पदच्छेद · Padaccheda)
यदि अपि एते न पश्यन्ति लोभ-उपहत-चेतसः । कुल-क्षय-कृतं दोषं मित्र-द्रोहे च पातकम् ॥ ३७ ॥
yadi api ete na paśyanti lobha-upahata-cetasaḥ | kula-kṣaya-kṛtaṃ doṣaṃ mitra-drohe ca pātakam || 37 ||
कथं न ज्ञेयम् अस्माभिः पापात् अस्मात् निवर्तितुम् । कुल-क्षय-कृतं दोषं प्रपश्यद्भिः जनार्दन ॥ ३८ ॥
A kṣatriya 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa
Gauḍīya
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?
(cn/DS) To be king of the world is a job for 'mahabhagavats' not for ordinary devotees. The Pandavas had such a high karma to be born in such a powerful family able to govern all the world.
Many times Krsna addressed Arjuna 'O prtha!", remarking his high lineage. "This is your family heritage, how can you not fight?"
This was the mood of the ksatriyas, they were proud of their families. They would uphold their family tradition. And if this family tradition was destroyed, then practically, because all the rest of the population was dependent on the kings, the rest of the population would be in trouble. And the sacrifices that the elders of the family would perform for the benefit of the forefathers and the future generations which practically the future of the world, these would stop. Therefore Arjuna is saying that too much bad is going to come.
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.37 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'.
The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda
Classical
Translation
1.37. Therefore, we should not kill the sons of Dhritarashtra,
our relatives; for how can we be happy by killing our own people, O Madhava
(Krishna)?
Commentary
1.37 तस्मात् therefore? न (are) not? अर्हाः justified? वयम् we? हन्तुम् to kill? धार्तराष्ट्रान् the sons of Dhritarashtra? स्वबान्धवान् our relatives? स्वजनम् kinsmen? हि indeed? कथम् how? हत्वा having killed? सुखिनः happy? स्याम may (we) be? माधव O Madhava.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.37 Therefore, it is not proper for us to kill the sons of Dhrtarastra who are our own relatives. For, O Madhava, how can we be happy by killing our kinsmen?
Shri Purohit Swami
Classical
Translation
1.37 We are worthy of a nobler feat than to slaughter our relatives - the sons of Dhritarashtra; for, my Lord, how can we be happy of we kill our kinsmen?
Kṛṣṇa-consciousness is not blunted by others' ignorance; though they cannot see the harm in their actions, the devotee sees and acts in dharma anyway.
Practical Applications
Stop using others' lack of awareness as an excuse for your own.
When you see clearly, act on what you see — don't wait for the unaware to validate it.
Pray for those who cannot yet see; do not let their blindness pull you back into yours.
Reflection Questions
Where am I waiting for collective consensus to do what is already individually clear?
How do I respond when those I love cannot see what dharma requires?
Analogy
Arjuna's argument is the eternal one of the conscientious objector: *they cannot see, but we can — so we, who see, must refrain*. The reasoning sounds noble. It is also exactly the reasoning a deserter uses. The Gītā will not deny the visibility; it will deny the conclusion.
kula - kṣaye—in destroying the familypraṇaśyanti—become vanquishedkula - dharmāḥ—the family traditionssanātanāḥ—eternaldharme—religionnaṣṭe—being destroyedkulam—familykṛtsnam—wholeadharmaḥ—irreligionabhibhavati—transformsuta—it is said .
Blended reading (Sanskrit + English inline)
kula-kṣaye praṇaśyanti
kula - kṣaye
in destroying the family
praṇaśyanti
become vanquished
kula-dharmāḥ sanātanāḥ
kula - dharmāḥ
the family traditions
sanātanāḥ
eternal
dharme naṣṭe kulaṁ kṛtsnam
dharme
religion
naṣṭe
being destroyed
kulam
family
kṛtsnam
whole
adharmo ’bhibhavaty uta
adharmaḥ
irreligion
abhibhavati
transforms
uta
it is said .
Important Words
kula - kṣaye—in destroying the family
Locative — *in the destruction of the family*. The whole next stretch of verses uses *kula* as its hinge. The *kula* is the Vedic unit of moral transmission — bigger than the household, smaller than the *varṇa*. The Gītā will eventually replace *kula-dharma* with *sanātana-dharma* (eternal dharma directly to the Lord), but here Arjuna mourns the smaller unit appropriately.
praṇaśyanti—become vanquished
*Pra-naś* — to perish utterly. Same root *naś-* as in *vinaśyatv apuruṣaḥ* ("may the man perish"), and as in *naṣṭa* (lost). Arjuna will use this root again in 1.40 (*dharme naṣṭe*). The same root will recur in BG 18.73 (*naṣṭo mohaḥ*) — "my illusion is destroyed." Same verb of destruction; different objects.
kula - dharmāḥ—the family traditions
*Kula* + *dharma* in compound. The *household / clan* dharmas — the daily worship, the seasonal observances, the marriage rules, the offerings to ancestors. The micro-fabric of Vedic life. Arjuna is right that when these collapse, the larger fabric tears.
sanātanāḥ—eternal
*Sanātana* — eternal, ancient-and-ongoing. The same word that names *sanātana-dharma*. Arjuna calls the *kula-dharmas* *sanātana* — they have always been so. But the Gītā will later teach that what is most *sanātana* is not the *kula-dharma* but the soul itself (*sanātana eva ca*, BG 2.24). Arjuna's *sanātana* is the smaller one.
adharmaḥ—irreligion
*A-* (negation) + *dharma*. Not just *absence* of dharma but *active opposition* to it. The Gītā treats *adharma* as a force, almost a personality: when dharma weakens, *adharma* *overcomes* (*abhibhavati*) the family. Vedic moral physics has both forces — they do not coexist neutrally.
With the destruction of the dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna shifts from kinship-emotion to sociology: when a family is destroyed, the dharmas it transmitted die too, and adharma takes over. The argument is structural — war damages not just the dead but the moral fabric the surviving family inherits.
Further notes(विवरण · Vivaraṇa)
Kula-dharma — the inherited duties of a particular family lineage (such as samskāra observances, ritual obligations, intergenerational vows) — was understood as transmitted by the living elders. Mass casualty among males breaks transmission. The verses 1.39-44 form a tightly argued domino chain: kula-kṣaya → loss of kula-dharma → rise of adharma → corruption of women → varṇa-saṅkara → ancestral suffering → hell. The reasoning, while traditional, will be answered in Chapter 2.
अभि+√भू pres. (present) 3sg.par. (parasmaipada / active voice)
overpowers
उत
uta
ind. (indeclinable), emphatic
indeed, verily
Purport
In the system of the varṇāśrama 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
39. With the destruction of the family, the eternal proper conduct of the family is destroyed. When that dharma is destroyed, the family is completely filled with adharma.
Commentary
The right conduct maintained by the family, which has been passed down from many generations (sanātanāḥ kula-dharmāḥ), will be destroyed with the destruction of the family (kula-kṣaye).
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
39. With the destruction of the family, the traditional rules of conduct of the family are destroyed. When that dharma is destroyed, adharma will conquer all the remaining members of the family.
Commentary
In this verse Arjuna expands upon the sin of destroying the family. The religious activities such as fire sacrifice (kula dharmāḥ) which have been obtained through the family traditions (sanatanāḥ) will be destroyed because of destruction of the performers. The word uta here means “even,” and is linked to kṛtsnam. With the destruction of performance of religious activities, irreligion will conquer (abhibhavati) even (uta) all the remaining family members consisting of small children and others.
Bhūrijana Dāsa
Gauḍīya
Translation
With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.
(cn/DS) If Arjuna would kill his grandfather Bhisma and his teacher Drona, then the women would say that Arjuna and the other menfolk are engaged in irreligious acts so they also could do it. And then,
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Fighting will cause family destruction in the following 6-step sequence:
1. Death of Elderly (1.39)
Fighting destroys the whole dynasty
2. Family Traditions Stop: Irreligion increases (1.39)
With the destruction of dynasty, the entire family tradition is vanquished, and thus the rest of the family becomes involved in irreligion
3. Women polluted (1.40)
When irreligion is prominent, the women in the family become polluted
Chanakya Pandit says “Women need protection”
Why women need special protection – Because they are
Less intelligent
Not trustworthy
Prone to degradation
How they are protected – By engaging in religious principles, either under father, husband or son
If they are not protected, it leads to adultery and varna-sankara
4. Varna-sankara (unwanted progeny) (1.40*)
From degradation of woman comes unwanted progeny
Varna-sankara has three effects
Risk of war and pestilence
Hellish life
For the whole family – Ancestors falldown because pinda-dana stops
▪
For those who destroy family
All community projects and family welfare acts stop
5. Hellish life for ‘family’ and ‘destroyers of family’ (1.41*)
6. Culture is destroyed – Community projects and family welfare acts stop (1.42)
Focus of Learning
(c) Correct understanding about forgiveness / saintliness
Saintliness is not justified for a ksatriya
Compared to “Rama-rajya” – Lord Rama gave sufficient lessons to Ravana who was an aggressor because he kidnapped Rama’s wife, Mother Sita
(d) ‘Madhava’ – Arjuna addresses Krishna as ‘Madhava’ to indicate:
Krishna is the husband of the Goddess of ‘fortune’
Krishna should not cause an action which brings ‘misfortune’
(e) Saintliness of Arjuna – Arjuna’s thorough consideration of evil consequences reveals saintliness
(1.37 – 1.38)
Obligation (To not refuse when challenged to battle or gamble) is binding when the effect is good, not otherwise
Therefore Arjuna considered that he is not obliged to fight
ARJUNA’S FIFTH ARGUMENT — “INDECISION”
FIFTH ARGUMENT COVERED IN CHAPTER 2:
Please refer to Text 2.6 for Arjuna’s fifth argument
PLEASE NOTE: Some points of the purport are covered in the ‘6-step sequence of family destruction’
theme above
(a) Varnashrama Institution (1.39 purport) – Principles of religious traditions to help members of
family grow and attain spiritual values
(b) Role of elders (1.39 purport)
Responsible for maintaining purificatory samskaras (birth to death)
Helping younger generation on the path of salvation
(c) Importance of good population (1.40 purport) – It is the basic principle for peace, prosperity and
spiritual progress in life
(d) What good population depends on (1.40 purport) – Chastity and faithfulness of womanhood
(e) Philosophy of Pinda-Dan (1.41 purport)
Based on rules and regulations of fruitive acts
What it is – To offer periodical food and water to forefathers
Right process – worship of Vishnu done / remnants offered to forefathers
Principle: To release them from many sinful reactions / ghostly existence etc.
Who is not obliged for this – One in devotional life
Why devotees are not obliged – Because devotional service relieves hundreds and thousands of forefathers from all misery (Ref. SB. 11.5.41 “devarsi bhutapta…”)
(f) Community projects and family welfare acts – Importance (1.42 purport)
They are set forth by Varnashrama / Sanatana-dharma
Sets duties for four orders of society
Purpose – To help attain ultimate salvation
‘Result of breaking’ such projects
Chaos in society
People forget ultimate aim of life – Vishnu
(g) Ways of receiving real knowledge (1.43 purport) – Disciplic succession
Arjuna based his arguments not on personal experience, but on what he has heard from authorities
(h) Principle of ‘Prayascitta’ (1.43 purport) – A system in the varnashrama system by which before
death one has to undergo the process of atonement for his sinful activities
Without doing so, one surely will be transferred to the hellish planets to undergo miserable lives
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.39 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'.
The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda
Classical
Translation
1.39. Why should not we who clearly see evil in the destruction
of families, learn to turn away from this sin, O Janardana (Krishna)?
Commentary
1.39 कथम् why? न not? ज्ञेयम् should be learnt? अस्माभिः by us? पापात् from sin? अस्मात् this? निवर्तितुम् to turn away? कुलक्षयकृतम् in the destruction of families? दोषम् evil? प्रपश्यद्भिः clearly seeing? जनार्दन O Janardana.Commentary Ignorance of law is no excuse but wanton sinful conduct is a grave crime? unworthy of us? who are wiser.
Swami Gambhīrānanda
Classical
Translation
1.38 1.39 O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sin in hostility towards, friends, yet how can we who clearly see the evil arising from destroying the family remain unaware of (the need of) abstaining from this sin?
Shri Purohit Swami
Classical
Translation
1.39 Should not we, whose eyes are open, who consider it to be wrong to annihilate our house, turn away from so great a crime?
When the structures that hold society together collapse, the soul drifts; protect the structures of dharma in your own life with care.
Practical Applications
Identify the small daily structures that hold your spiritual life together (morning sādhana, deity worship, association) and protect them fiercely.
Do not casually break the spiritual rhythms of your home — they hold more than you realize.
Build at least one 'family tradition' rooted in Kṛṣṇa-bhakti that future generations can inherit.
Reflection Questions
Which spiritual structures in my life are quietly eroding?
What inheritance of dharma am I leaving — by my actions, not my words?
Analogy
A river loses its banks and floods the village. A family loses its dharma and the family itself dissolves into adharma. The structure does not survive its principle; the form perishes with the spirit. Arjuna is right about the analysis — only the prescription will be corrected.
adharma—irreligionabhibhavāt—having become predominantkṛṣṇa—O Kṛṣṇapraduṣyanti—become pollutedkula - striyaḥ—family ladiesstrīṣu—by the womanhoodduṣṭāsu—being so pollutedvārṣṇeya—O descendant of Vṛṣṇijāyate—comes into beingvarṇa - saṅkaraḥ—unwanted progeny .
Blended reading (Sanskrit + English inline)
adharmābhibhavāt kṛṣṇa
adharma
irreligion
abhibhavāt
having become predominant
kṛṣṇa
O Kṛṣṇa
praduṣyanti kula-striyaḥ
praduṣyanti
become polluted
kula - striyaḥ
family ladies
strīṣu
by the womanhood
strīṣu duṣṭāsu vārṣṇeya
duṣṭāsu
being so polluted
vārṣṇeya
O descendant of Vṛṣṇi
jāyate varṇa-saṅkaraḥ
jāyate
comes into being
varṇa - saṅkaraḥ
unwanted progeny .
Important Words
adharma—irreligion
Same compound as v.39, now in a longer form: *adharma-abhibhavāt*. Arjuna is tracking the cause-and-effect. *Adharma overpowers — therefore* women are polluted — *therefore* mixed populations — and so on. The Gītā does not contest this dharma-physics.
kula - striyaḥ—family ladies
*Kula* + *strī* (woman). The wives, daughters, sisters who carry the family's continuity. The same word *strī* whose root the Vedic tradition connects to *expansion* (the womb expands the lineage). The corruption of women is the corruption of futurity itself.
vārṣṇeya—O descendant of Vṛṣṇi
Arjuna addresses Kṛṣṇa by His clan name — *descendant of Vṛṣṇi*. The Yādava clan to which Kṛṣṇa belongs. By naming Kṛṣṇa's *own kula*, Arjuna implicitly says: *you too have a family — you understand what its destruction would mean*. Family-feeling is invoked to amplify the appeal.
varṇa - saṅkaraḥ—unwanted progeny / mixing of varṇas
*Varṇa* (colour, class) + *saṅkara* (mixing, confusion). A precise sociological term: the breakdown of the *varṇa* order, the loss of the principle by which each class fulfils its proper function. The Gītā in BG 3.24 will revisit this — Kṛṣṇa Himself acknowledges *saṅkara* as a real risk, but treats *His own dereliction* of cosmic duty as its true source — not Arjuna's discharge of his.
When irreligion is prominent in the family, O Kṛṣṇa, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vṛṣṇi, comes unwanted progeny.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
The chain of social ruin continues: adharma's dominance leads to the corruption of family-women, and that, in turn, to varṇa-saṅkara — the breakdown of birth-based social roles. Arjuna voices a classical kṣatriya-dharma concern in its full traditional logic.
Further notes(विवरण · Vivaraṇa)
Varṇa-saṅkara was a feared consequence in dharmaśāstra: birth into a known kula and varṇa anchored ritual duty, marriage rules, and ancestral offerings. The anxiety is about loss of patrilineal certainty when male protectors die in war. Vārṣṇeya invokes Kṛṣṇa's own Vṛṣṇi lineage — appealing to a kindred lineage-protector. The locative absolute strīṣu duṣṭāsu crisply marks the causal hinge.
Prose order(अन्वय · Anvaya)
हे कृष्ण! अधर्म-अभिभवात् कुल-स्त्रियः प्रदुष्यन्ति; हे वार्ष्णेय! स्त्रीषु दुष्टासु (सतीषु) वर्ण-सङ्करः जायते ।
he kṛṣṇa! adharma-abhibhavāt kula-striyaḥ praduṣyanti; he vārṣṇeya! strīṣu duṣṭāsu (satīṣu) varṇa-saṅkaraḥ jāyate |
O Kṛṣṇa, from the overpowering of adharma, the women of the family become corrupted; O Vārṣṇeya, when women are corrupted, mixing of varṇas arises.
Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varṇāśrama 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 Cāṇakya Paṇḍita, 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 varṇāśrama system. On the failure of such varṇāśrama-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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
40. From prevalence of adharma, the women of the family become contaminated. O Kṛṣṇa, when the women are spoiled, mixed varṇas arise.
Commentary
When adharma is prevalent, the women of the family will become spoiled (praduṣyanti), by becoming adulterous.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
40. From prevalence of adharma, the women of the family will become contaminated. O Kṛṣṇa, when the women are spoiled, mixed varṇas arise.
Commentary
Just as we, having been made to trespass dharma by our brothers, and bring about sin in the form of destruction of the family (adharmābhibhavāt), so the women, afflicted with ignorance, thinking that they may engage in sin, being made to defy vows of chastity by us, will become corrupted.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Fighting will cause family destruction in the following 6-step sequence:
1. Death of Elderly (1.39)
Fighting destroys the whole dynasty
2. Family Traditions Stop: Irreligion increases (1.39)
With the destruction of dynasty, the entire family tradition is vanquished, and thus the rest of the family becomes involved in irreligion
3. Women polluted (1.40)
When irreligion is prominent, the women in the family become polluted
Chanakya Pandit says “Women need protection”
Why women need special protection – Because they are
Less intelligent
Not trustworthy
Prone to degradation
How they are protected – By engaging in religious principles, either under father, husband or son
If they are not protected, it leads to adultery and varna-sankara
4. Varna-sankara (unwanted progeny) (1.40*)
From degradation of woman comes unwanted progeny
Varna-sankara has three effects
Risk of war and pestilence
Hellish life
For the whole family – Ancestors falldown because pinda-dana stops
▪
For those who destroy family
All community projects and family welfare acts stop
5. Hellish life for ‘family’ and ‘destroyers of family’ (1.41*)
6. Culture is destroyed – Community projects and family welfare acts stop (1.42)
Focus of Learning
(c) Correct understanding about forgiveness / saintliness
Saintliness is not justified for a ksatriya
Compared to “Rama-rajya” – Lord Rama gave sufficient lessons to Ravana who was an aggressor because he kidnapped Rama’s wife, Mother Sita
(d) ‘Madhava’ – Arjuna addresses Krishna as ‘Madhava’ to indicate:
Krishna is the husband of the Goddess of ‘fortune’
Krishna should not cause an action which brings ‘misfortune’
(e) Saintliness of Arjuna – Arjuna’s thorough consideration of evil consequences reveals saintliness
(1.37 – 1.38)
Obligation (To not refuse when challenged to battle or gamble) is binding when the effect is good, not otherwise
Therefore Arjuna considered that he is not obliged to fight
ARJUNA’S FIFTH ARGUMENT — “INDECISION”
FIFTH ARGUMENT COVERED IN CHAPTER 2:
Please refer to Text 2.6 for Arjuna’s fifth argument
PLEASE NOTE: Some points of the purport are covered in the ‘6-step sequence of family destruction’
theme above
(a) Varnashrama Institution (1.39 purport) – Principles of religious traditions to help members of
family grow and attain spiritual values
(b) Role of elders (1.39 purport)
Responsible for maintaining purificatory samskaras (birth to death)
Helping younger generation on the path of salvation
(c) Importance of good population (1.40 purport) – It is the basic principle for peace, prosperity and
spiritual progress in life
(d) What good population depends on (1.40 purport) – Chastity and faithfulness of womanhood
(e) Philosophy of Pinda-Dan (1.41 purport)
Based on rules and regulations of fruitive acts
What it is – To offer periodical food and water to forefathers
Right process – worship of Vishnu done / remnants offered to forefathers
Principle: To release them from many sinful reactions / ghostly existence etc.
Who is not obliged for this – One in devotional life
Why devotees are not obliged – Because devotional service relieves hundreds and thousands of forefathers from all misery (Ref. SB. 11.5.41 “devarsi bhutapta…”)
(f) Community projects and family welfare acts – Importance (1.42 purport)
They are set forth by Varnashrama / Sanatana-dharma
Sets duties for four orders of society
Purpose – To help attain ultimate salvation
‘Result of breaking’ such projects
Chaos in society
People forget ultimate aim of life – Vishnu
(g) Ways of receiving real knowledge (1.43 purport) – Disciplic succession
Arjuna based his arguments not on personal experience, but on what he has heard from authorities
(h) Principle of ‘Prayascitta’ (1.43 purport) – A system in the varnashrama system by which before
death one has to undergo the process of atonement for his sinful activities
Without doing so, one surely will be transferred to the hellish planets to undergo miserable lives
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.40 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'.
The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda
Classical
Translation
1.40. In the destruction of a family, the immemorial religious
rites of that family perish; on the destruction of spirituality, impiety,
indeed, overcomes the whole family.
Commentary
1.40 कुलक्षये in the destruction of a family? प्रणश्यन्ति perish? कुलधर्माः family religious rites? सनातनाः immemorial? धर्मे spirituality? नष्टे being destroyed? कुलम् कृत्स्नम् the whole family? अधर्मः impiety? अभिभवति overcomes? उत indeed.Commentary Dharma -- the duties and ceremonies practised by the family in accordance with the injunctions of the scriptures.
Swami Gambhīrānanda
Classical
Translation
1.40 From the ruin of the family are totally destroyed the traditional rites and duties of the family. When rites and duties are destroyed, vice overpowers the entire family also.
Shri Purohit Swami
Classical
Translation
1.40 The destruction of our kindred means the destruction of the traditions of our ancient lineage, and when these are lost, irreligion will overrun our homes.
The destruction of dharma in a family is the destruction of the family itself; the surface form survives, but the soul of the lineage is gone.
Practical Applications
Notice the difference between maintaining a family's outer customs and maintaining its dharma.
Have one explicitly spiritual conversation with a family member this month.
Do not let economic concerns silently displace the religious heart of your home.
Reflection Questions
Where have we kept the form of family but lost its dharma?
What am I willing to do to restore the spiritual current of my lineage?
Analogy
When the household lamp is extinguished, the moths fly elsewhere. Without the protections that *dharma* gives the home, the women — who carry the future of the lineage in their bodies — are the first to be exposed to corruption. The verse names the social physics: the dignity of women rises and falls with the dharma of the men.
Stories
Draupadī in the dice-hall
Years before Kurukṣetra, in this very Kuru court, Yudhiṣṭhira had gambled away his kingdom, his brothers, himself, and finally Draupadī. Duḥśāsana dragged her by the hair into the assembly, attempted to disrobe her, and the elders of the family — Bhīṣma included — sat silent. Kṛṣṇa alone, unseen, extended her sari endlessly.
Arjuna saw this. He had been present, bound by his elder's pledge, watching his wife humiliated by his cousins. *Strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ* — "O descendant of Vṛṣṇi, from women being so afflicted, mixed-up society is born." When he says these words on the chariot, he is remembering the dice-hall. The verse is not theory for him — it is biography. The *kula-dharma* of the Kurus had already failed once, in his own life. The war is the consequence of that earlier failure.
saṅkaraḥ—such unwanted childrennarakāya—make for hellish lifeeva—certainlykula - ghnānām—for those who are killers of the familykulasya—for the familyca—alsopatanti—fall downpitaraḥ—forefathershi—certainlyeṣām—of themlupta—stoppedpiṇḍa—of offerings of foodudaka—and waterkriyāḥ—performances .
Blended reading (Sanskrit + English inline)
saṅkaro narakāyaiva
saṅkaraḥ
such unwanted children
narakāya
make for hellish life
eva
certainly
kula-ghnānāṁ kulasya ca
kula - ghnānām
for those who are killers of the family
kulasya
for the family
ca
also
patanti pitaro hy eṣāṁ
patanti
fall down
pitaraḥ
forefathers
hi
certainly
eṣām
of them
lupta-piṇḍodaka-kriyāḥ
lupta
stopped
piṇḍa
of offerings of food
udaka
and water
kriyāḥ
performances .
Important Words
saṅkaraḥ—such unwanted children
*Saṅkara* repeated from v.40 — the mixed offspring of broken *varṇa* boundaries. The compound names a category of social and ritual disorder. Vyāsa is letting Arjuna develop the doctrine with technical accuracy; the diagnosis is correct, the prescription will be corrected.
narakāya—make for hellish life
*Naraka* — the technical Vedic underworlds. Dative case — *for the purpose of hell*. Arjuna's eschatology is specific: family-destroyers fall into *naraka*. The Gītā will not deny *naraka* (BG 16.16 confirms it) but will redefine the path away from it — surrender to Kṛṣṇa, not abstention from duty.
kula - ghnānām—for those who are killers of the family
*Kula* + *ghna* (slayer, from *han*). Genitive plural. Same *han*-root that the chapter is saturated with. Arjuna names *kula-ghna* as a class — those who *slay the family*. He is afraid of being categorized under this noun. The Gītā will teach that *not* fighting in this war is what makes one a *kula-ghna* — by allowing adharma to take over.
piṇḍa—offerings of food
*Piṇḍa* — the rice-ball offered to ancestors in *śrāddha* rites. Technical Vedic ritual term. The *piṇḍa* sustains the *pitṛs* in the *pitṛ-loka*. Without the *piṇḍa*, ancestors fall. Vedic religion is a system of *vertical reciprocity* between the living and the dead; *kula-kṣaya* breaks the system.
udaka—offerings of water
*Udaka* — the water libations also given in *śrāddha*. Together with the *piṇḍa*, the *udaka* makes the ancestor offering complete. The two words together name the full ritual. Arjuna's fear is technically precise: the entire *śrāddha* mechanism would lapse. The Gītā does not deny the importance of *śrāddha*; it teaches that surrender to Kṛṣṇa fulfils all such obligations at once (BG 18.66).
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna pushes the argument into the realm of the ancestors: with no surviving heirs to perform śrāddha (piṇḍa and udaka offerings), the pitṛs lose their place and fall. The war wounds not the living only but the dead — a cosmological calamity.
Further notes(विवरण · Vivaraṇa)
Piṇḍa-udaka-kriyā refers to the śrāddha-rites: rice-balls (piṇḍa) and water (udaka) offered to departed ancestors, indispensable for their continued elevated state in pitṛ-loka. Without performers (sons, grandsons), the offerings stop, the pitṛs 'fall' (patanti — descent from pitṛ-loka). Kula-ghna (family-destroyer) is an upapada-tatpuruṣa with the agent suffix -ghna from √hān. The compound luptapiṇḍodaka-kriyāḥ as a bahuvrīhi describes the ancestors as 'those-whose-rites-have-been-stopped.'
Prose order(अन्वय · Anvaya)
सङ्करः कुल-घ्नानां कुलस्य च नरकाय एव (भवति); लुप्त-पिण्ड-उदक-क्रियाः एषां पितरः हि पतन्ति ।
saṅkaraḥ kula-ghnānāṃ kulasya ca narakāya eva (bhavati); lupta-piṇḍa-udaka-kriyāḥ eṣāṃ pitaraḥ hi patanti |
That mixing leads only to hell for both the family-destroyers and the family; for the ancestors of these, their offerings of piṇḍa and water cut off, fall down.
Word split(पदच्छेद · Padaccheda)
सङ्करः नरकाय एव कुल-घ्नानां कुलस्य च । पतन्ति पितरः हि एषां लुप्त-पिण्ड-उदक-क्रियाः ॥
saṅkaraḥ narakāya eva kula-ghnānāṃ kulasya ca | patanti pitaraḥ hi eṣāṃ lupta-piṇḍa-udaka-kriyāḥ ||
those whose piṇḍa-and-water offerings have been cut off
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 Viṣṇu, because eating the remnants of food offered to Viṣṇu can deliver one from all kinds of sinful reactions. 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 prasādam 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 Bhāgavatam (11.5.41) : devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
41. Mixed caste in the family brings hell for those who have destroyed their family members. The forefathers fall, being deprived of piṇḍa and water offerings.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
41. Mixed caste in the family brings hell for those who have destroyed their family members. Moreover the forefathers fall to hell, being deprived of piṇḍa and water offerings.
Commentary
The mixture of caste in the family leads to hell for those who destroy the family and its traditions. Not only do they go to hell, but because of this (hi indicates “reason”) the ancestors of the family (pitaraḥ) also fall to hell because of being deprived of the piṇḍa offerings from lack of sons who are qualified givers of piṇḍa.
Bhūrijana Dāsa
Gauḍīya
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.
(cn/DS) Even Lord Caitanya offered 'sraddha' ceremony for His father in Gaya. We can't think that this is just superficial, that we are vaisnavas, that is not important to perform these things. This is very important for the entire culture. The ancestors are dependent on these types of sacrifices to become free from all types of sufferings.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Fighting will cause family destruction in the following 6-step sequence:
1. Death of Elderly (1.39)
Fighting destroys the whole dynasty
2. Family Traditions Stop: Irreligion increases (1.39)
With the destruction of dynasty, the entire family tradition is vanquished, and thus the rest of the family becomes involved in irreligion
3. Women polluted (1.40)
When irreligion is prominent, the women in the family become polluted
Chanakya Pandit says “Women need protection”
Why women need special protection – Because they are
Less intelligent
Not trustworthy
Prone to degradation
How they are protected – By engaging in religious principles, either under father, husband or son
If they are not protected, it leads to adultery and varna-sankara
4. Varna-sankara (unwanted progeny) (1.40*)
From degradation of woman comes unwanted progeny
Varna-sankara has three effects
Risk of war and pestilence
Hellish life
For the whole family – Ancestors falldown because pinda-dana stops
▪
For those who destroy family
All community projects and family welfare acts stop
5. Hellish life for ‘family’ and ‘destroyers of family’ (1.41*)
6. Culture is destroyed – Community projects and family welfare acts stop (1.42)
Focus of Learning
(c) Correct understanding about forgiveness / saintliness
Saintliness is not justified for a ksatriya
Compared to “Rama-rajya” – Lord Rama gave sufficient lessons to Ravana who was an aggressor because he kidnapped Rama’s wife, Mother Sita
(d) ‘Madhava’ – Arjuna addresses Krishna as ‘Madhava’ to indicate:
Krishna is the husband of the Goddess of ‘fortune’
Krishna should not cause an action which brings ‘misfortune’
(e) Saintliness of Arjuna – Arjuna’s thorough consideration of evil consequences reveals saintliness
(1.37 – 1.38)
Obligation (To not refuse when challenged to battle or gamble) is binding when the effect is good, not otherwise
Therefore Arjuna considered that he is not obliged to fight
ARJUNA’S FIFTH ARGUMENT — “INDECISION”
FIFTH ARGUMENT COVERED IN CHAPTER 2:
Please refer to Text 2.6 for Arjuna’s fifth argument
PLEASE NOTE: Some points of the purport are covered in the ‘6-step sequence of family destruction’
theme above
(a) Varnashrama Institution (1.39 purport) – Principles of religious traditions to help members of
family grow and attain spiritual values
(b) Role of elders (1.39 purport)
Responsible for maintaining purificatory samskaras (birth to death)
Helping younger generation on the path of salvation
(c) Importance of good population (1.40 purport) – It is the basic principle for peace, prosperity and
spiritual progress in life
(d) What good population depends on (1.40 purport) – Chastity and faithfulness of womanhood
(e) Philosophy of Pinda-Dan (1.41 purport)
Based on rules and regulations of fruitive acts
What it is – To offer periodical food and water to forefathers
Right process – worship of Vishnu done / remnants offered to forefathers
Principle: To release them from many sinful reactions / ghostly existence etc.
Who is not obliged for this – One in devotional life
Why devotees are not obliged – Because devotional service relieves hundreds and thousands of forefathers from all misery (Ref. SB. 11.5.41 “devarsi bhutapta…”)
(f) Community projects and family welfare acts – Importance (1.42 purport)
They are set forth by Varnashrama / Sanatana-dharma
Sets duties for four orders of society
Purpose – To help attain ultimate salvation
‘Result of breaking’ such projects
Chaos in society
People forget ultimate aim of life – Vishnu
(g) Ways of receiving real knowledge (1.43 purport) – Disciplic succession
Arjuna based his arguments not on personal experience, but on what he has heard from authorities
(h) Principle of ‘Prayascitta’ (1.43 purport) – A system in the varnashrama system by which before
death one has to undergo the process of atonement for his sinful activities
Without doing so, one surely will be transferred to the hellish planets to undergo miserable lives
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.41 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'.
The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda
Classical
Translation
1.41. By the prevalence of impiety, O Krishna, the women of
the family become corrupt; and , women being corrupted, O Varshenya (descendant
of Vrishni), there arises intermingling of castes.
Commentary
1.41 अधर्माभिभवात् from the prevalence of impiety? कृष्ण O Krishna? प्रदुष्यन्ति become corrupt? कुलस्त्रियः the women of the family? स्त्रीषु in women? दुष्टासु (being) corrupt? वार्ष्णेय O Varshneya? जायते arises? वर्णसङ्करः casteadmixture.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.41 O Krsna, when vice predominates, the women of the family become corrupt. O descendent of the Vrsnis, when women become corrupted, it results in the intermingling of castes.
Shri Purohit Swami
Classical
Translation
1.41 When irreligion spreads, the women of the house begin to stray; when they lose their purity, adulteration of the stock follows.
When dharma weakens, women — and the values associated with the feminine principle — suffer first; protect the conditions that allow purity and dignity.
Practical Applications
Examine how your home and community honor the feminine in its full spiritual dignity.
Resist cultural currents that reduce women (or any soul) to objects of exploitation.
Speak up when conversations or media in your circle degrade the feminine principle.
Reflection Questions
What does my environment communicate to the women in it about their spiritual worth?
Where do I tolerate cultural degradation that I should refuse?
Analogy
When the rituals that link the living to the ancestors are interrupted, the dead drift. The Vedic worldview is dense with downward causation: the *piṇḍa* and *udaka* offerings sustain the *pitṛs*. A society that forgets its ritual obligations starves its own forebears.
doṣaiḥ—by such faultsetaiḥ—all thesekula - ghnānām—of the destroyers of the familyvarṇa - saṅkara—of unwanted childrenkārakaiḥ—which are causesutsādyante—are devastatedjāti - dharmāḥ—community projectskula - dharmāḥ—family traditionsca—alsośāśvatāḥ—eternal .
Blended reading (Sanskrit + English inline)
doṣair etaiḥ kula-ghnānāṁ
doṣaiḥ
by such faults
etaiḥ
all these
kula - ghnānām
of the destroyers of the family
varṇa-saṅkara-kārakaiḥ
varṇa - saṅkara
of unwanted children
kārakaiḥ
which are causes
utsādyante jāti-dharmāḥ
utsādyante
are devastated
jāti - dharmāḥ
community projects
kula-dharmāś ca śāśvatāḥ
kula - dharmāḥ
family traditions
ca
also
śāśvatāḥ
eternal .
Important Words
doṣaiḥ—by such faults
*Doṣa* (v.37–38) returns — now in the instrumental plural, as *the agency* by which destruction occurs. Same root *duṣ-* (to spoil) as *duṣṭa* (corrupt) and *Kāli-yuga*'s *duṣṭam*. The verse is naming *doṣa* as a self-propagating force.
kula - ghnānām—of the destroyers of the family
Same compound as v.41, repeated. Arjuna keeps applying this label to himself by anticipation. The Gītā will eventually relieve him of this anxiety by showing that the *true* preservation of the *kula* requires the discharge of his duty, not its abandonment.
kārakaiḥ—which are causes
*Kāraka* — agent, cause. From *kṛ* — to do, to make. Same root as *karma*. *Kāraka* is also a technical grammatical term: the syntactic relation a word bears to an action (agent, instrument, object, etc.). The unwanted progeny become *kārakas* — *agents* — of further destruction. Adharma propagates by producing new agents of itself.
jāti - dharmāḥ—community projects
*Jāti* (birth, community) + *dharma*. The *community-level* dharmas, broader than the *kula*. The verse hierarchizes: *kula-dharma* is the family unit; *jāti-dharma* is the community unit. Arjuna sees both collapsing. The Gītā will eventually transcend both with *bhakti-dharma* (BG 9.32), open to all *jātis*.
śāśvatāḥ—eternal
*Śāśvata* — perpetual, abiding. A close synonym of *sanātana* (v.39). The Gītā uses *śāśvata* repeatedly for the soul (BG 2.20, 11.18) and for Kṛṣṇa (BG 10.12). Arjuna applies *śāśvata* to *kula-dharma*. The Gītā will gently relocate the adjective onto the soul itself: the only truly *śāśvata* thing is the *ātman*.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna lists casualty after casualty: jāti-dharma (the duties of one's community) and kula-dharma (the duties of one's lineage), both supposedly eternal, are uprooted by the war's social aftermath. He is constructing a careful indictment of war itself.
Further notes(विवरण · Vivaraṇa)
Jāti-dharma and kula-dharma form a pair: jāti is broader (the larger community group), kula is narrower (specific family lineage). Both have their own observances, rites, marriage rules, deity-worship patterns. Utsādyante (causative passive of ud+√sad) literally 'are made to perish upward, are uprooted.' The compound varṇa-saṅkara-kāraka is a Pāṇinian agent-tatpuruṣa (kāraka = 'causer/maker') describing the very 'defects' (doṣa) that initiate the destruction cascade.
Prose order(अन्वय · Anvaya)
कुल-घ्नानां एतैः वर्ण-सङ्कर-कारकैः दोषैः शाश्वताः जाति-धर्माः कुल-धर्माः च उत्साद्यन्ते ।
kula-ghnānāṃ etaiḥ varṇa-saṅkara-kārakaiḥ doṣaiḥ śāśvatāḥ jāti-dharmāḥ kula-dharmāḥ ca utsādyante |
By these defects of the family-destroyers, which cause mixing of varṇas, the eternal jāti-dharmas and kula-dharmas are uprooted.
जाति (f.) + धर्म (m.) nom.pl. (nominative plural), tatpuruṣa cpd. (compound)
jāti-duties (community/caste duties)
कुल-धर्माः
kula-dharmāḥ
कुल (n.) + धर्म (m.) nom.pl. (nominative plural), tatpuruṣa cpd. (compound)
family-duties
च
ca
ind. (indeclinable)
and
शाश्वताः
śāśvatāḥ
शाश्वत adj. nom.pl. (nominative plural)m.
perennial, everlasting
Purport
Community projects for the four orders of human society, combined with family welfare activities, as they are set forth by the institution of sanātana-dharma, or varṇāśrama-dharma, are designed to enable the human being to attain his ultimate salvation. Therefore, the breaking of the sanātana-dharma tradition by irresponsible leaders of society brings about chaos in that society, and consequently people forget the aim of life – Viṣṇu. Such leaders are called blind, and persons who follow such leaders are sure to be led into chaos.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
42. Both caste and family rules are destroyed by this fault of mixed varṇas caused by the killers of family members.
Commentary
By the faults of mixture of castes, both the caste rules and the family rules will be destroyed (utsādyate).
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
42. Both caste and traditional family rules are destroyed by this fault of mixed varṇas caused by the killers of family members.
Commentary
In two verses, Arjuna summarizes the faults. The principles of being a kṣatriya (jāti dharma) and the principles and special rules of the particular family (kula dharma), and āśrāma principles as well (ca), will disappear (utsādyante).
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Fighting will cause family destruction in the following 6-step sequence:
1. Death of Elderly (1.39)
Fighting destroys the whole dynasty
2. Family Traditions Stop: Irreligion increases (1.39)
With the destruction of dynasty, the entire family tradition is vanquished, and thus the rest of the family becomes involved in irreligion
3. Women polluted (1.40)
When irreligion is prominent, the women in the family become polluted
Chanakya Pandit says “Women need protection”
Why women need special protection – Because they are
Less intelligent
Not trustworthy
Prone to degradation
How they are protected – By engaging in religious principles, either under father, husband or son
If they are not protected, it leads to adultery and varna-sankara
4. Varna-sankara (unwanted progeny) (1.40*)
From degradation of woman comes unwanted progeny
Varna-sankara has three effects
Risk of war and pestilence
Hellish life
For the whole family – Ancestors falldown because pinda-dana stops
▪
For those who destroy family
All community projects and family welfare acts stop
5. Hellish life for ‘family’ and ‘destroyers of family’ (1.41*)
6. Culture is destroyed – Community projects and family welfare acts stop (1.42)
Focus of Learning
(c) Correct understanding about forgiveness / saintliness
Saintliness is not justified for a ksatriya
Compared to “Rama-rajya” – Lord Rama gave sufficient lessons to Ravana who was an aggressor because he kidnapped Rama’s wife, Mother Sita
(d) ‘Madhava’ – Arjuna addresses Krishna as ‘Madhava’ to indicate:
Krishna is the husband of the Goddess of ‘fortune’
Krishna should not cause an action which brings ‘misfortune’
(e) Saintliness of Arjuna – Arjuna’s thorough consideration of evil consequences reveals saintliness
(1.37 – 1.38)
Obligation (To not refuse when challenged to battle or gamble) is binding when the effect is good, not otherwise
Therefore Arjuna considered that he is not obliged to fight
ARJUNA’S FIFTH ARGUMENT — “INDECISION”
FIFTH ARGUMENT COVERED IN CHAPTER 2:
Please refer to Text 2.6 for Arjuna’s fifth argument
PLEASE NOTE: Some points of the purport are covered in the ‘6-step sequence of family destruction’
theme above
(a) Varnashrama Institution (1.39 purport) – Principles of religious traditions to help members of
family grow and attain spiritual values
(b) Role of elders (1.39 purport)
Responsible for maintaining purificatory samskaras (birth to death)
Helping younger generation on the path of salvation
(c) Importance of good population (1.40 purport) – It is the basic principle for peace, prosperity and
spiritual progress in life
(d) What good population depends on (1.40 purport) – Chastity and faithfulness of womanhood
(e) Philosophy of Pinda-Dan (1.41 purport)
Based on rules and regulations of fruitive acts
What it is – To offer periodical food and water to forefathers
Right process – worship of Vishnu done / remnants offered to forefathers
Principle: To release them from many sinful reactions / ghostly existence etc.
Who is not obliged for this – One in devotional life
Why devotees are not obliged – Because devotional service relieves hundreds and thousands of forefathers from all misery (Ref. SB. 11.5.41 “devarsi bhutapta…”)
(f) Community projects and family welfare acts – Importance (1.42 purport)
They are set forth by Varnashrama / Sanatana-dharma
Sets duties for four orders of society
Purpose – To help attain ultimate salvation
‘Result of breaking’ such projects
Chaos in society
People forget ultimate aim of life – Vishnu
(g) Ways of receiving real knowledge (1.43 purport) – Disciplic succession
Arjuna based his arguments not on personal experience, but on what he has heard from authorities
(h) Principle of ‘Prayascitta’ (1.43 purport) – A system in the varnashrama system by which before
death one has to undergo the process of atonement for his sinful activities
Without doing so, one surely will be transferred to the hellish planets to undergo miserable lives
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.42 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'.
The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda
Classical
Translation
1.42. Confusion of castes leads to hell the slayers of the family,
for their forefathers fall, deprived of the offerings of rice-ball and
water (libations).
Commentary
1.42 सङ्करः confusion of castes? नरकाय for the hell? एव also? कुलघ्नानाम् of the slayers of the family?कुलस्य of the family? च and? पतन्ति fall? पितरः the forefathers? हि verily? एषां their? लुप्तपिण्डोदकक्रियाः deprived of the offerings of ricall and water.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.42 And the intermingling in the family leads the ruiners of the family verily into hell. The forefathers of these fall down (into hell) because of being deprived of the offerings of rice-balls and water.
Shri Purohit Swami
Classical
Translation
1.42 Promiscuity ruins both the family and those who defile it; while the souls of our ancestors droop, through lack of the funeral cakes and ablutions.
Without the offerings and remembrances rooted in dharma, the lineage of souls — past, present, and future — loses its anchor.
Practical Applications
Maintain regular remembrance of departed family members through Vaiṣṇava means (offering prasāda, chanting, śrāddha).
Treat your gṛhastha responsibilities as worship, not as competing with worship.
Pass on at least one spiritual practice to the next generation — not as duty but as gift.
Reflection Questions
How am I caring for the lineage of souls that came before me?
What spiritual gift am I leaving for those who come after?
Analogy
Arjuna is now naming the chain of consequence in full: family-destroyers → mixed offspring → loss of *jāti-dharma* → loss of *kula-dharma*. The logic is air-tight as dharma-sociology. What is missing is only the higher principle that the Gītā will reveal: *Kṛṣṇa Himself is the maintainer of dharma; refusing one's duty does not preserve dharma — it abandons it to Him to repair alone*.
utsanna—spoiledkula - dharmāṇām—of those who have the family traditionsmanuṣyāṇām—of such menjanārdana—O Kṛṣṇanarake—in hellniyatam—alwaysvāsaḥ—residencebhavati—it so becomesiti—thusanuśuśruma—I have heard by disciplic succession .
Blended reading (Sanskrit + English inline)
utsanna-kula-dharmāṇāṁ
utsanna
spoiled
kula - dharmāṇām
of those who have the family traditions
manuṣyāṇām
of such men
manuṣyāṇāṁ janārdana
janārdana
O Kṛṣṇa
narake niyataṁ vāso
narake
in hell
niyatam
always
vāsaḥ
residence
bhavatīty anuśuśruma
bhavati
it so becomes
iti
thus
anuśuśruma
I have heard by disciplic succession .
Important Words
utsanna—spoiled
*Ut-sad* — to be uprooted, to be spoiled. Same root *sad-* (to sink, to settle) that produced *viṣīda* (v.27) and *sīdanti* (v.28). Vyāsa keeps weaving this root through the chapter. *Sad-* is the underlying physics of the whole *viṣāda-yoga* — things keep *settling, sinking, being uprooted*.
manuṣyāṇām—of such men
*Manuṣya* — human being. From *manu* (the first man) — same root as *manas* (mind). Sanskrit's word for human is *the one with mind*. Arjuna names humans through the mind-faculty; the Gītā will spend chapters disciplining precisely the *manas* of *manuṣya*.
narake—in hell
*Naraka* — the Vedic underworlds, repeated from v.41. Arjuna doubles down: *eternally* in *naraka*. The Gītā does not contradict the cosmology; it offers the way out of it (BG 9.30–32: *even the worst sinner, if turning to Me, is to be considered righteous*).
anuśuśruma—I have heard by disciplic succession
First-person plural perfect of *anu-śru* — to hear *along*, to hear *after* a teacher. The technical Vedic word for *received tradition*. Arjuna invokes *paramparā* to justify his refusal. The Gītā's response in chapter 4 will be precisely this: *evaṁ paramparā-prāptam* — this knowledge was lost; I am restoring the paramparā by speaking it to you now. The very tradition Arjuna invokes is being re-spoken by its source.
O Kṛṣṇa, maintainer of the people, I have heard by disciplic succession that those whose family traditions are destroyed dwell always in hell.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna closes the chain with scriptural authority: 'we have heard (by paramparā) that those who destroy kula-dharma are damned to hell.' He appeals to anuśuśruma — the inherited tradition — as the seal on his case for not fighting.
Further notes(विवरण · Vivaraṇa)
Anuśuśruma is a striking perfect: 'we have heard from those before us' — structurally indicating a paramparā (chain of transmission). It is the same √śru that gives śruti. Niyataṁ vāsaḥ ('inevitable dwelling') marks the hell-state as karmically fixed. This is Arjuna's appeal to authority, the closing move in his speech. Kṛṣṇa will counter in 2.7 by inviting Arjuna into another, deeper paramparā — beginning the Gītā's actual teaching.
उत्सन्न (p.p.p. (past passive participle) of उद्+√सद्) + कुल (n.) + धर्म (m.) gen.pl. (genitive plural)m., bahuvrīhi cpd. (compound)
of those whose family-dharmas have been uprooted
मनुष्याणाम्
manuṣyāṇām
मनुष्य (m.) gen.pl. (genitive plural)
of men
जनार्दन
janārdana
जनार्दन (m.) voc.sg. (vocative singular)
O Janārdana
नरके
narake
नरक (m.) loc.sg. (locative singular)
in hell
नियतम्
niyatam
नियत adj. nom.sg. (nominative singular)n.
certain, inevitable
वासः
vāsaḥ
वास (m.) nom.sg. (nominative singular)
dwelling
भवति
bhavati
√भू pres. (present) 3sg.par. (parasmaipada / active voice)
becomes, is
इति
iti
ind. (indeclinable), quotative
thus
अनुशुश्रुम
anuśuśruma
अनु+√श्रु perf. (perfect) 1pl.par. (parasmaipada / active voice)
we have heard (along/in succession)
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 varṇāśrama 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 prāyaścitta. Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
43. O Janārdana, we have heard that those men whose family rules are destroyed live in hell permamently.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
43. O Janārdana, we have heard that those men whose family rules, varṇa and āśrāma rules are destroyed live in hell permamently.
Commentary
In this verse the phrase kula dharma stands for jāti dharma and āśrāma dharma as well. We have heard from the mouth of the guru (anuśuśruma) about this, with such words as the following:
prāyaścittam akurvāṇāḥ pāpeṣu niratā narāḥ
apaścāt-tāpinaḥ kaṣṭān nirayān yānti dāruṇān
Those who do not perform prāyaścittas after engaging in sins, and are not repentant, go to the most terrible hells. [Note: This is quoted by Śrīdhara Svāmī.]
Bhūrijana Dāsa
Gauḍīya
Translation
O Krsna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Fighting will cause family destruction in the following 6-step sequence:
1. Death of Elderly (1.39)
Fighting destroys the whole dynasty
2. Family Traditions Stop: Irreligion increases (1.39)
With the destruction of dynasty, the entire family tradition is vanquished, and thus the rest of the family becomes involved in irreligion
3. Women polluted (1.40)
When irreligion is prominent, the women in the family become polluted
Chanakya Pandit says “Women need protection”
Why women need special protection – Because they are
Less intelligent
Not trustworthy
Prone to degradation
How they are protected – By engaging in religious principles, either under father, husband or son
If they are not protected, it leads to adultery and varna-sankara
4. Varna-sankara (unwanted progeny) (1.40*)
From degradation of woman comes unwanted progeny
Varna-sankara has three effects
Risk of war and pestilence
Hellish life
For the whole family – Ancestors falldown because pinda-dana stops
▪
For those who destroy family
All community projects and family welfare acts stop
5. Hellish life for ‘family’ and ‘destroyers of family’ (1.41*)
6. Culture is destroyed – Community projects and family welfare acts stop (1.42)
Focus of Learning
(c) Correct understanding about forgiveness / saintliness
Saintliness is not justified for a ksatriya
Compared to “Rama-rajya” – Lord Rama gave sufficient lessons to Ravana who was an aggressor because he kidnapped Rama’s wife, Mother Sita
(d) ‘Madhava’ – Arjuna addresses Krishna as ‘Madhava’ to indicate:
Krishna is the husband of the Goddess of ‘fortune’
Krishna should not cause an action which brings ‘misfortune’
(e) Saintliness of Arjuna – Arjuna’s thorough consideration of evil consequences reveals saintliness
(1.37 – 1.38)
Obligation (To not refuse when challenged to battle or gamble) is binding when the effect is good, not otherwise
Therefore Arjuna considered that he is not obliged to fight
ARJUNA’S FIFTH ARGUMENT — “INDECISION”
FIFTH ARGUMENT COVERED IN CHAPTER 2:
Please refer to Text 2.6 for Arjuna’s fifth argument
PLEASE NOTE: Some points of the purport are covered in the ‘6-step sequence of family destruction’
theme above
(a) Varnashrama Institution (1.39 purport) – Principles of religious traditions to help members of
family grow and attain spiritual values
(b) Role of elders (1.39 purport)
Responsible for maintaining purificatory samskaras (birth to death)
Helping younger generation on the path of salvation
(c) Importance of good population (1.40 purport) – It is the basic principle for peace, prosperity and
spiritual progress in life
(d) What good population depends on (1.40 purport) – Chastity and faithfulness of womanhood
(e) Philosophy of Pinda-Dan (1.41 purport)
Based on rules and regulations of fruitive acts
What it is – To offer periodical food and water to forefathers
Right process – worship of Vishnu done / remnants offered to forefathers
Principle: To release them from many sinful reactions / ghostly existence etc.
Who is not obliged for this – One in devotional life
Why devotees are not obliged – Because devotional service relieves hundreds and thousands of forefathers from all misery (Ref. SB. 11.5.41 “devarsi bhutapta…”)
(f) Community projects and family welfare acts – Importance (1.42 purport)
They are set forth by Varnashrama / Sanatana-dharma
Sets duties for four orders of society
Purpose – To help attain ultimate salvation
‘Result of breaking’ such projects
Chaos in society
People forget ultimate aim of life – Vishnu
(g) Ways of receiving real knowledge (1.43 purport) – Disciplic succession
Arjuna based his arguments not on personal experience, but on what he has heard from authorities
(h) Principle of ‘Prayascitta’ (1.43 purport) – A system in the varnashrama system by which before
death one has to undergo the process of atonement for his sinful activities
Without doing so, one surely will be transferred to the hellish planets to undergo miserable lives
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.43 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'.
The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda
Classical
Translation
1.43. By these evil deeds of the destroyers of the family, which
cause confusion of castes, the eternal religious rites of the caste and
the family are destroyed.
Commentary
1.43 दोषैः by evil deeds? एतैः (by) these? कुलघ्नानाम् of the family destroyers? वर्णसङ्करकारकैः causing intermingling of castes? उत्साद्यन्ते are destroyed? जातिधर्माः religious rites of the caste? कुलधर्माः family religious rites? च and? शाश्वताः eternal.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.43 Due to these misdeeds of the ruiners of the family, which cause intermingling of castes, the traditional rites and duties of the castes and families become destroyed.
Shri Purohit Swami
Classical
Translation
1.43 By the destruction of our lineage and the pollution of blood, ancient class traditions and family purity alike perish.
The destruction of caste-dharma — the systematic structures that allow each soul to do its proper work — leaves society leaderless and disordered.
Practical Applications
Honor the natural varṇāśrama tendencies in yourself and others rather than forcing everyone into the same role.
Recognize the contribution of each devotee's nature; do not demand they all become like you.
Build community structures that allow brāhmaṇical, kṣatriya, vaiśya, and śūdra natures to all serve Kṛṣṇa.
Reflection Questions
Where am I trying to force everyone into one mold rather than honoring different natures?
How might my community better serve the diversity of Vaiṣṇava temperaments?
Analogy
Arjuna invokes tradition (*anuśuśruma* — "we have heard by disciplic succession") to support his refusal. But to claim *paramparā* against the personal instruction of Kṛṣṇa Himself, who *is* the source of the *paramparā* (BG 4.1–3), is to use the river's water to argue against the river's spring. The Gītā will not deny tradition; it will reseat tradition in its true source.
aho—alasbata—how strange it ismahat—greatpāpam—sinskartum—to performvyavasitāḥ—have decidedvayam—weyat—becauserājya - sukha - lobhena—driven by greed for royal happinesshantum—to killsva - janam—kinsmenudyatāḥ—trying .
Blended reading (Sanskrit + English inline)
aho bata mahat pāpaṁ
aho
alas
bata
how strange it is
mahat
great
pāpam
sins
kartuṁ vyavasitā vayam
kartum
to perform
vyavasitāḥ
have decided
vayam
we
yad rājya-sukha-lobhena
yat
because
rājya - sukha - lobhena
driven by greed for royal happiness
hantum
to kill
hantuṁ sva-janam udyatāḥ
sva - janam
kinsmen
udyatāḥ
trying .
Important Words
aho—alas
Emphatic particle of dismay, formally paired with the *bata* that follows. A standard Sanskrit exclamation used at moments of moral self-recognition. Arjuna is performing the *aho-bata* gesture of a man catching himself in time, surprised by his own conclusions.
bata—how strange it is
The companion of *aho* — "alas, alas!" Together they form one of the strongest expressions of self-rebuke in classical Sanskrit. Yudhiṣṭhira will use this very pair when he sees his brothers fallen in the *yakṣa-praśna* episode. Arjuna's reflexive surprise at his own posture is the verse's hinge.
mahat—great
*Mahat* — great, of grand scale. Same word the Gītā will use for *mahat-tattva* (the cosmic intelligence-principle, BG 14.3). Here it modifies *pāpa*: *great sin*. Arjuna is sizing the offence correctly. The Gītā will not minimize the sin; it will show how the offence is to be discharged in dharma rather than evaded.
vyavasitāḥ—have decided
Past passive participle of *vi-ava-sā* — to determine, to resolve. Same root as *vyavasāya* (resolution), which the Gītā praises in 2.41: *vyavasāyātmikā buddhir ekā* — "the resolute intellect is one." Arjuna says "we have *vyavasita* — we have resolved — to do a great sin." The same verb of resolution that the Gītā will commend can also resolve toward catastrophe; the verb is neutral, the *direction* matters.
rājya - sukha - lobhena—driven by greed for royal happiness
Triple compound: *rājya* (kingdom) + *sukha* (happiness) + *lobha* (greed). Instrumental case. Arjuna correctly names the three: kingdom-greed, happiness-greed, and *lobha* itself as the underlying force. The same *lobha* he attributed to the Kauravas in v.37. Now he attributes it to himself. Self-honesty rising.
udyatāḥ—trying
Past participle of *ud-yam* — to lift up, to be in readiness. Same root as Arjuna's earlier *udyamya* (v.20) — "taking up the bow." In v.20 he *lifted the bow*; here he is *lifted toward the sin*. The verb of exertion is morally neutral until the object is named.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna pauses to lament the very intention: 'how strange that we are resolved on such a sin.' The double interjection 'aho bata' breaks into raw grief. He turns the indictment on himself and his brothers — 'rājya-sukha-lobha' (greed for royal pleasure) is the motive he names.
Further notes(विवरण · Vivaraṇa)
Vyavasitāḥ (p.p.p. of vi+ava+√sai 'to be determined') and udyatāḥ (p.p.p. of ud+√yam 'to be ready') are both passive participles describing the Pāṇḍavas as already committed actors. Arjuna's rhetorical self-accusation — naming his own side as 'driven by greed' — is, of course, partial: dharmically the Pāṇḍavas have legitimate claim. But in this moment he flattens the moral picture, attributing to himself the same motive he condemned in the Kauravas. Kṛṣṇa will later expose this confusion.
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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
44. We are intent on committing great sin, since we are ready to kill our own people for gain of happiness of a kingdom.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
44. We are certain to commit great sin, since we are ready to kill our own people for gain of happiness of a kingdom.
Commentary
In this verse he speaks about the sin in even thinking of yet uncommitted killing of relatives . Bata here indicates the great danger.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
StudyKey verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Conclusion – Arjuna decides not to fight and casts aside his bow and arrows
PLEASE NOTE: Purports for these verses are covered in the
Arjuna’s saintliness is revealed by the following points:
(a) Softheartedness (1.28)
(b) Does not want to kill even for exchange of three worlds (1.35)
(c) Ready to forgive any aggressors (1.36)
(d) Considers evil consequences even at the risk of refusing obligation to fight (1.37 – 1.38)
(e) Conscious of obligations to protect family traditions and morals (1.39 – 1.44)
He does not think that: “I am transcendental and I have no obligations”
Arjuna being saintly is conscious of moral principles – How he can kill one’s relatives based on selfish motives (1.44)
(f) Ready to be killed unarmed, but not retaliate (1.45)
Custom according to Ksatriya fighting principles – unarmed and unwilling foe should not be attacked
These symptoms are due to softheartedness resulting from being a great devotee
(g) Kept his bow down (even broke his vow of not keeping the bow once lifted) (1.46)
Conclusion: Such a kind and softhearted person is fit to receive self-knowledge (1.46 purport)
Bhagavad Gita Notes
CHAPTER 1 Appendix
Selected Texts extracted from “Surrender unto Me”
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.44 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'.
The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda
Classical
Translation
1.44. We have heard, O Janardana, that inevitable is the dwelling
for an unknown period in hell for those men in whose families the religious
practices have been destroyed.
Commentary
1.44 उत्सन्नकुलधर्माणाम् whose family religious practices are destroyed? मनुष्याणाम् of the men? जनार्दन O Janardana? नरके in hell? अनियतं for unknown period? वासः dwelling? भवति is? इति thus? अनुशुश्रुम we have heard.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.44 O Janardana, we have heard that living in hell becomes inevitable for those persons whose family duties get destroyed.
Shri Purohit Swami
Classical
Translation
1.44 The wise say, my Lord, that they are forever lost, whose ancient traditions are lost.
Tradition warns of long-term consequences — those who destroy dharmic structures suffer not in one life but across lifetimes.
Practical Applications
Take seriously the long arc of karma; one moment of dharmic violation can echo for many lifetimes.
Consult senior Vaiṣṇavas before making decisions that affect family or community structures.
When you must make a decision with broad consequence, sit with it longer than feels comfortable.
Reflection Questions
What decision am I about to make whose consequences I have not weighed seriously?
Whose elder voice should I be consulting before I act?
Analogy
*Aho bata* — "alas, how strange!" — is the speech of a man who has surprised himself with his own conclusions. Arjuna stands outside his own actions and sees them as a stranger would: "look at me, preparing a great sin." The capacity for such self-witness is already half the cure; the other half is the diagnosis the Gītā will provide.
yadi—even ifmām—meapratīkāram—without being resistantaśastram—without being fully equippedśastra - pāṇayaḥ—those with weapons in handdhārtarāṣṭrāḥ—the sons of Dhṛtarāṣṭraraṇe—on the battlefieldhanyuḥ—may killtat—thatme—for mekṣema - taram—betterbhavet—would be .
Blended reading (Sanskrit + English inline)
yadi mām apratīkāram
yadi
even if
mām
me
apratīkāram
without being resistant
aśastraṁ śastra-pāṇayaḥ
aśastram
without being fully equipped
śastra - pāṇayaḥ
those with weapons in hand
dhārtarāṣṭrā raṇe hanyus
dhārtarāṣṭrāḥ
the sons of Dhṛtarāṣṭra
raṇe
on the battlefield
hanyuḥ
may kill
tan me kṣema-taraṁ bhavet
tat
that
me
for me
kṣema - taram
better
bhavet
would be .
Important Words
apratīkāram—without being resistant
*A-* (negation) + *prati-kṛ* (to act against, to oppose). "Non-resisting." The same syntactic logic as *ahiṁsā* (non-injury). Arjuna proposes *apratīkāra* as his stance — but the Gītā will distinguish *non-resistance under provocation* (a virtue in śānti circumstances) from *non-resistance in defence of dharma* (a vice, here).
aśastram—without being fully equipped
*A-* + *śastra* (weapon). "Weaponless." Arjuna is proposing the classical ascetic / Jain image: to stand unarmed before the armed. A noble image when the path is *sannyāsa*; an evasion when the path is *kṣatriya-dharma*. The Gītā will later teach that one's *svadharma*, even if bloody, is superior to another's *paradharma*, even if peaceful (BG 3.35).
śastra - pāṇayaḥ—those with weapons in hand
*Śastra* + *pāṇi* (hand) — "weapon-handed." Bahuvrīhi compound. Arjuna stages a tableau: he, weaponless; they, weapon-handed. The image is morally tilted by its very framing. The Gītā will reframe: he is not weaponless either — he has Gāṇḍīva *and* Kṛṣṇa as charioteer. Refusing the weapon is its own kind of pride.
kṣema - taram—better
*Kṣema* — welfare, peace, security. Same root as in *yoga-kṣema* (BG 9.22: "I provide and preserve"). *Kṣema-tara* — comparative — *more peaceful*. Arjuna says his death would be *more conducive to welfare*. The Gītā will eventually take this very word and place it inside Kṛṣṇa's promise — *I* carry the *yoga-kṣema* of the devotee. Self-sacrificed *kṣema* is a poor substitute for surrendered *kṣema*.
Better for me if the sons of Dhṛtarāṣṭra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Arjuna reaches the bottom of his despair: better to be killed by armed Kauravas while standing unarmed and unresisting, than to kill them and live with it. The hypothetical is total self-abdication — and in martial terms, total dishonor.
Further notes(विवरण · Vivaraṇa)
Kṣemataram is the comparative of kṣema ('safety, well-being'): the suffix -tara names a relative preference. Three bahuvrīhis pile up: apratīkāram, aśastram, śastra-pāṇayaḥ — describing Arjuna as 'with no counter-action, weaponless' and the Kauravas as 'weapons-in-hand.' The verse completes Arjuna's downward arc; the next verse (1.46) describes his physical collapse on the chariot, closing Chapter 1.
Prose order(अन्वय · Anvaya)
यदि शस्त्र-पाणयः धार्तराष्ट्राः रणे अप्रतीकारम् अशस्त्रं मां हन्युः — तत् मे क्षेमतरं भवेत् ।
yadi śastra-pāṇayaḥ dhārtarāṣṭrāḥ raṇe apratīkāram aśastraṃ māṃ hanyuḥ — tat me kṣemataraṃ bhavet |
If the weapon-handed sons of Dhṛtarāṣṭra were to kill me, unresisting and unarmed, in battle — that would be better for me.
Word split(पदच्छेद · Padaccheda)
यदि माम् अप्रतीकारम् अशस्त्रं शस्त्र-पाणयः । धार्तराष्ट्राः रणे हन्युः तत् मे क्षेमतरं भवेत् ॥
yadi mām apratīkāram aśastraṃ śastra-pāṇayaḥ | dhārtarāṣṭrāḥ raṇe hanyuḥ tat me kṣemataraṃ bhavet ||
√भू opt. (optative) 3sg.par. (parasmaipada / active voice)
would be
Purport
It is the custom – according to kṣatriya 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
45. It would be better for me if the sons of Dhṛtarāṣṭra, weapons in hand, were to kill me without weapons and without opposition.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
45. It would be better for me if the sons of Dhṛtarāṣṭra, weapons in hand, were to kill me without weapons and without opposition.
Commentary
“Even if you are disinclined to fight, Bhīṣma and others are inclined to fight and will kill you. So what is to be done?”
“Not opposing them will be my prāyaścitta for the sin of thinking of killing relatives. This is most beneficial (kṣemataram), removing sin just by this prāyaścitta at the end of life (when they kill me.) And Bhīsma and others will also not incur sin by killing me in this manner.”
Bhūrijana Dāsa
Gauḍīya
Translation
Better for me if the sons of Dhrtarastra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.
(cn/DS) To beg, for a ksatriya, is not part of his culture. And Arjuna is saying that is better for him to beg and suffer complete humiliation in this life then to have to kill all those kinsmen and then suffer all the reactions for all the sins that will make him suffer for thousands and thousands of years.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
StudyKey verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
COMMON THEME: Conclusion – Arjuna decides not to fight and casts aside his bow and arrows
PLEASE NOTE: Purports for these verses are covered in the
Arjuna’s saintliness is revealed by the following points:
(a) Softheartedness (1.28)
(b) Does not want to kill even for exchange of three worlds (1.35)
(c) Ready to forgive any aggressors (1.36)
(d) Considers evil consequences even at the risk of refusing obligation to fight (1.37 – 1.38)
(e) Conscious of obligations to protect family traditions and morals (1.39 – 1.44)
He does not think that: “I am transcendental and I have no obligations”
Arjuna being saintly is conscious of moral principles – How he can kill one’s relatives based on selfish motives (1.44)
(f) Ready to be killed unarmed, but not retaliate (1.45)
Custom according to Ksatriya fighting principles – unarmed and unwilling foe should not be attacked
These symptoms are due to softheartedness resulting from being a great devotee
(g) Kept his bow down (even broke his vow of not keeping the bow once lifted) (1.46)
Conclusion: Such a kind and softhearted person is fit to receive self-knowledge (1.46 purport)
Bhagavad Gita Notes
CHAPTER 1 Appendix
Selected Texts extracted from “Surrender unto Me”
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.45 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.45 Aho bata etc. We denotes one and all who were divided [into the opposite campus] by the division among the Kauravas and the Pandavas.
When every one is indiscriminate, what act is proper for me, while I am endowed with the faculty to discriminate? Of course, it is proper to turn back from the battle. Yet, says [Arjuna], what is much more proper is this [see next sloka]:
Swami Sivananda
Classical
Translation
1.45. Alas! We are involved in a great sin, in that we are
prepared to kill our kinsmen, through greed for the pleasures of a kingdom.
Commentary
1.45 अहो बत alas? महत् great? पापम् sin? कर्तुम् to do? व्यवसिताः prepared? वयम् we? यत् that? राज्यसुखलोभेन by the greed of pleasure of kingdom? हन्तुम् to kill? स्वजनम् kinsmen? उद्यताः prepared.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.45 What a pity that we have resolved to commit a great sin by being eager to kill our own kith and kin, out of greed for the pleasures of a kingdom!
Shri Purohit Swami
Classical
Translation
1.45 Alas, it is strange that we should be willing to kill our own countrymen and commit a great sin, in order to enjoy the pleasures of a kingdom.
Arjuna would rather die than violate his sentiment — but dying for sentiment is not the same as dying for dharma.
Practical Applications
Do not glorify renunciation that masks an unwillingness to act.
Test your own 'I would rather die than do that' statements — what is being protected, sentiment or dharma?
Ask Kṛṣṇa to remove the romance from your renunciations and leave only the substance.
Reflection Questions
Which of my hard lines are dharmic, and which are merely dramatic?
Where am I willing to be 'killed' (criticized, lose status) just to avoid doing what is right?
Analogy
"Better for me to be killed unarmed" is the rhetoric of romance, not of dharma. There is a kind of moral grandstanding in offering one's life on terms one chooses; it can look like saintly non-resistance and yet be a refusal to enter the situation one's birth has placed one in. The Gītā will treat such offers with great gentleness — and with no acceptance.
sañjayaḥ uvāca—Sañjaya saidevam—thusuktvā—sayingarjunaḥ—Arjunasaṅkhye—in the battlefieldratha—of the chariotupasthe—on the seatupāviśat—sat down againvisṛjya—putting asidesa - śaram—along with arrowscāpam—the bowśoka—by lamentationsaṁvigna—distressedmānasaḥ—within the mind .
Blended reading (Sanskrit + English inline)
sañjaya uvāca
sañjayaḥ uvāca
Sañjaya said
evam uktvārjunaḥ saṅkhye
evam
thus
uktvā
saying
arjunaḥ
Arjuna
saṅkhye
in the battlefield
rathopastha upāviśat
ratha
of the chariot
upasthe
on the seat
upāviśat
sat down again
visṛjya
putting aside
sa - śaram
along with arrows
visṛjya sa-śaraṁ cāpaṁ
cāpam
the bow
śoka-saṁvigna-mānasaḥ
śoka
by lamentation
saṁvigna
distressed
mānasaḥ
within the mind .
Important Words
saṅkhye—in the battlefield
*Saṅkhya* — battle (here); but the same word, with another stress, names the philosophy of *sāṅkhya* (enumeration, analysis). Sanskrit lets the same letters mean *battle* and *analysis*. The chapter ends on a word that contains the next chapter's name: Sāṅkhya-yoga (BG 2). Vyāsa is preparing the transition phonetically.
upasthe—on the seat
Locative of *upastha* — lap, seat. Arjuna sits down on the *seat* of the chariot — not on the ground, not in retreat. He stays *on* the chariot. The collapse is contained within the divine framework. He has not fled the war; he has only sat down on the platform from which the Gītā will be heard.
upāviśat—sat down again
Aorist of *upa-viś* — to sit down. Same root *viś-* as in *praviśanti* and *viśvatomukha*. "He took his seat." The same verb the Vedic tradition uses for a disciple *taking his seat* before a teacher (*upaviṣat*). The military *upāviśat* is, by its very verb, also the disciplic *upaveśana* — sitting down to learn.
visṛjya—putting aside
Absolutive of *vi-sṛj* — to release, to let go, to discharge. Same root as *sṛṣṭi* (creation, lit. "emission"). Arjuna *releases* his bow and arrows. The Gītā will use *visṛjya* repeatedly for the act of *renouncing*. The first *visṛjya* of the Gītā is a confused one. The last *visṛjya* (BG 18.66: *sarva-dharmān parityajya*) will be the perfected one.
śoka—by lamentation
*Śoka* — grief, sorrow. The exact word Kṛṣṇa will name in His first teaching reply (BG 2.11: *aśocyān anvaśocas tvam* — "you grieve for those not worthy of grief"). The chapter ends on the word the next chapter will diagnose. *Śoka* is the disease; the Gītā is its medicine.
Sañjaya 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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning(तात्पर्य · Tātparya)
Sañjaya's closing image: Arjuna, finished speaking, throws down bow and arrows and sinks onto the chariot-seat in the middle of the battlefield. The greatest archer of the age has unarmed himself. Chapter 1 ends in physical and moral collapse — the ground from which Chapter 2 will rise.
Further notes(विवरण · Vivaraṇa)
Saṅkhya here (n. saṅkhya = battle) is distinct from sāṅkhya (the system); the loc. saṅkhye sets the scene on the battlefield. Ratha-upastha is the warrior's seat — descending it is the visible sign of surrender. Throwing down the bow is a kṣatriya's ultimate self-disqualification. Śoka-saṁvigna-mānasaḥ names the closing diagnosis — and it is precisely this śoka that Kṛṣṇa addresses in BG 2.11. Chapter 1 names the disease; Chapter 2 begins the cure.
Having spoken thus, Arjuna, his mind shaken with grief, casting aside his bow with its arrows, sat down on the seat of the chariot in the battle-field.
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 Śrīmad Bhagavad-gītā in the matter of Observing the Armies on the Battlefield of Kurukṣetra.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
46. Speaking in this manner, Arjuna, giving up his bow and arrows, mind disturbed with lamentation, sat down on his chariot amidst the warriors assembled for battle.
Commentary
Sitting on his chariot (rathopaṣṭhe) amidst the assembly of warriors (saṅkhye), Arjuna gave up his weapons.
Thus the commentaries on the first chapter of the Gītā, Sārārtha Varṣiṇī, has been completed for giving joy to the hearts of devotees, following after the tradition of our ācāryas.
Baladeva Vidyābhūṣaṇa
Gauḍīya
Translation
46. Speaking in this manner, Arjuna, giving up his bow and arrows, his mind disturbed with lamentation, sat down on his chariot amidst the war.
Commentary
“Then what happened?” Sañjaya then replied with this verse. Arjuna sat down on the chariot in the midst of the battle. Previously he had been standing in order to fight, and to see the opposing army.
From the first chapter it is understood that inquiry about ātmā takes place in a person who is compassionate in nature and non-violent, and not in one who is cruel and violent.
Chapter 2
Bhūrijana Dāsa
Gauḍīya
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.
(cn/DS) Arjuna has put down his bow. And to understand how significant is this, he had vowed: "If anyone suggests me to put down this gandiva bow of mine, I vow I will kill him!"
Here we can understand how heavy it was for Arjuna to take part in this battle against his own kinsmen.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa
Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme
Arjuna had vowed to kill anyone who even suggested that he put down his bow. An incident later
tested that vow.
During the battle, Karṇa defeated and severely injured Yudhiṣṭhira. Karṇa then taunted Yudhiṣṭhira,
saying, “You are not even a kṣatriya! You should learn how to fight. See how easily I have defeated
you! I’m not even going to bother to kill you.”
When Arjuna heard of Yudhiṣṭhira’s injury, he immediately left the battlefield and went to Yudhi-
ṣṭhira’s tent. Upon hearing that Arjuna had left the battlefield, Yudhiṣṭhira concluded that Arjuna,
avenging his honor, had already killed Karṇa and had now come to inform him.
But it wasn’t true. Arjuna had left the battlefield only out of concern for Yudhiṣṭhira’s injury.
As soon as Yudhiṣṭhira saw Arjuna, he asked, “Have you killed Karṇa and avenged me?”
Arjuna replied, “No, I did not kill Karṇa. I only came to see how badly you were hurt.”
Yudhiṣṭhira was furious. He said, “You have left the battlefield without even killing Karṇa? You
coward! How could you have done this? It is better that you give up your Gāṇḥīva bow!”
Upon hearing his words, Arjuna became enraged and thought, “How dare Yudhiṣṭhira suggest that I
give up my Gāṇḥīva bow, which is more dear to me than my life! I have vowed to kill anyone . . .”
Arjuna drew his sword to slay his brother. Kṛṣṇa, who was watching, immediately caught Arjuna’s
arm and said, “All right, you have to kill Yudhiṣṭhira. It is your vow, but kill him by insulting him. For
a kṣatriya, an insult is worse than death.”
As Yudhiṣṭhira sat there regretting his words to Arjuna,
Arjuna angrily approached him and said, “You say I am a coward because I left the battlefield with-
out killing Karṇa, but look what you have done. You looked on as our wife Draupadī was insulted. I
would have alone killed the entire Kaurava army, but you would not allow me. You are not a man.
You are not a king!”
Arjuna finished hurling his insults at Yudhiṣṭhira, but then quickly touched Yudhiṣṭhira’s feet and
begged forgiveness for his words.
Arjuna had not lightly made his “Gāṇḥīva vow.” Therefore it is significant that Arjuna—the great
son of Pāṇḥu and Indra—himself cast aside his bow and sat down on the chariot, his mind over-
whelmed with grief. We can only imagine how disturbed Arjuna must have been about the disaster
awaiting him and the entire world
Classical Ācāryas
Śrī Śaṅkarācārya
Classical
Translation
1.46 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta
Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.'
He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
1.46. It would be more beneficial for me if Dhrtarastra's men with weapons in their hands, should slay me, unresisting and unarmed.
1.46 If, on the contrary, the sons of Dhritarashtra, with weapons in their hand, should slay me, unarmed and unresisting, surely that would be better for my welfare!"
Swami Sivananda
Classical
Translation
1.46. If the sons of Dhritarashtra with weapons in hand should
slay me in battle, unresisting and unarmed, that would be better for me.
Commentary
1.46 यदि if? माम् me? अप्रतीकारम् unresisting? अशस्त्रम् unarmed? शस्त्रपाणयः with weapons in hand? धार्तराष्ट्राः the sons of Dhritarashtra? रणे in the battle हन्युः should slay? तत् that? मे of me? क्षेमतरम् better? भवेत् would be.No Commentary.
Swami Gambhīrānanda
Classical
Translation
1.46 If, in this battle, the sons of Dhrtarastra armed with weapons kill me who am non-resistant and unarmed, that will be more beneficial to me.
Shri Purohit Swami
Classical
Translation
1.46 If, on the contrary, the sons of Dhritarashtra, with weapons in their hand, should slay me, unarmed and unresisting, surely that would be better for my welfare!"
The bow falls from the hand precisely so that Kṛṣṇa can be approached as guru — Arjuna's collapse is the necessary doorway into the rest of the Gītā.
Practical Applications
Treat your moments of total collapse as Kṛṣṇa's invitation to formally take shelter.
When you cannot continue under your own steam, do not bandage yourself — surrender.
Read BG 2.7 immediately after this verse to feel the natural progression from collapse into surrender.
Reflection Questions
Where has the bow fallen from my hand in this season of life?
Am I willing to use this collapse as a doorway to formally surrender to Kṛṣṇa?
Analogy
The bow falls. The arrows are laid aside. The warrior sits down on the seat of his own chariot — which is now, with Kṛṣṇa at its reins, no longer a war-chariot but a teaching-platform. The collapse is total, and exact: the *visṛjya* (laying aside) prepares the *prapadye* (taking shelter) that will come in 2.7.
Stories
Hanumān and the falling bow
Hanumān, riding on the flag above the chariot, had agreed to remain there until the war was complete. When Arjuna's bow falls in this verse, the flag is still flying. The servant of Rāma is watching the descendant of Pāṇḍu collapse. Hanumān himself, in another age, had refused to despair even before Laṅkā with its hundred-thousand soldiers and golden walls. He had said: *I am the servant of Rāma; what is impossible for the Lord's servant?*
Arjuna's collapse is the moment Hanumān's quiet presence on the flag becomes most pointed. The lineage of perfect service is silently overhead while the warrior of imperfect service sinks. The Gītā will now begin the work of bringing Arjuna into the same posture Hanumān has always held — and the bow that has just fallen will, by chapter 18, be picked up again in that very spirit.