Changes

Arjuna Vishada Yoga (Samskrit: अर्जुनविषादयोगः) is the commonly given name to the first chapter of the Bhagavad Gita. As the name suggests, it is the chapter in which Arjuna pours out his agony.<ref name=":1">http://hindu-sanathana-dharma.blogspot.com/</ref>

Arjuna Vishada Yoga (Samskrit: अर्जुनविषादयोगः) is the commonly given name to the first chapter of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. As the name suggests, it is the chapter in which Arjuna pours out his agony.<ref name=":1">http://hindu-sanathana-dharma.blogspot.com/</ref>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

The great Mahabharata war between the Pandavas and the Kauravas took place on the holy plain of Kurukshetra. After the failure of Lord Krishna’s peace mission, when He Himself went to Hastinapura as the emissary of the Pandavas, there was no other alternative for the Pandavas but to engage in war for their rightful share of the kingdom.  

The great [[Mahabharata (महाभारतम्)|Mahabharata]] war between the Pandavas and the Kauravas took place on the holy plain of Kurukshetra. After the failure of Lord Krishna’s peace mission, when He Himself went to Hastinapura as the emissary of the Pandavas, there was no other alternative for the Pandavas but to engage in war for their rightful share of the kingdom.  

All the famous warriors from both sides had assembled on the battlefield. Lord Krishna arrived there in a magnificent chariot yoked by white horses. He was to act as the charioteer of Arjuna, one of the Pandava princes.

All the famous warriors from both sides had assembled on the battlefield. Lord Krishna arrived there in a magnificent chariot yoked by white horses. He was to act as the charioteer of Arjuna, one of the Pandava princes.

Then the din of hundreds of conches, blaring forth suddenly, announced the commencement of the battle. Arjuna blew his conch “Devadatta”, while Bhima, his brother, sounded the “Paundra”. And all the other great warriors blew their respective conches.<ref name=":0" /><blockquote>ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१-१३॥</blockquote><blockquote>ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥१-१४॥</blockquote><blockquote>पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥१-१५॥<ref name=":2" /></blockquote><blockquote>tataḥ śaṅkhāśca bheryaśca paṇavānakagomukhāḥ । sahasaivābhyahanyanta sa

Then the din of hundreds of conches, blaring forth suddenly, announced the commencement of the battle. Arjuna blew his conch “Devadatta”, while Bhima, his brother, sounded the “Paundra”. And all the other great warriors blew their respective conches.<ref name=":0" /><blockquote>ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१-१३॥</blockquote><blockquote>ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥१-१४॥</blockquote><blockquote>पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥१-१५॥<ref name=":2" /></blockquote><blockquote>tataḥ śaṅkhāśca bheryaśca paṇavānakagomukhāḥ । sahasaivābhyahanyanta sa śabdastumulo'bhavat ॥1-13॥</blockquote><blockquote>tataḥ śvetairhayairyukte mahati syandane sthitau । mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ ॥1-14॥</blockquote><blockquote>pāñcajanyaṁ hr̥ṣīkeśo devadattaṁ dhanañjayaḥ । pauṇḍraṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vr̥kodaraḥ ॥1-15॥</blockquote>As the two armies were arrayed, ready for battle, Arjuna requested Krishna to place his chariot between them so that he might survey his opponents. He was bewildered by the scene before him, for he beheld on both sides, fathers and grandfathers, teachers and uncles, fathers-in-law, grandsons, relatives and comrades.

śabdastumulo'bhavat ॥1-13॥</blockquote><blockquote>tataḥ śvetairhayairyukte mahati syandane sthitau । mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ ॥1-14॥</blockquote><blockquote>pāñcajanyaṁ hr̥ṣīkeśo devadattaṁ dhanañjayaḥ । pauṇḍraṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vr̥kodaraḥ ॥1-15॥</blockquote>As the two armies were arrayed, ready for battle, Arjuna requested Krishna to place his chariot between them so that he might survey his opponents. He was bewildered by the scene before him, for he beheld on both sides, fathers and grandfathers, teachers and uncles, fathers-in-law, grandsons, relatives and comrades.

Confusion reigned in Arjuna’s mind. Should he participate in this terrible carnage? Was it proper to destroy one’s relatives for the sake of a kingdom and some pleasures? Would it not be much better for him to surrender everything in favour of his enemies and retire in peace? As these thoughts rushed into his mind, a feeling of despondency overtook Arjuna. He had no enthusiasm to engage in this battle. Letting his bow slip from his hands, Arjuna could do nothing but turn to Lord Krishna for guidance and enlightenment.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Despondency of Arjuna</ref>

Confusion reigned in Arjuna’s mind. Should he participate in this terrible carnage? Was it proper to destroy one’s relatives for the sake of a kingdom and some pleasures? Would it not be much better for him to surrender everything in favour of his enemies and retire in peace? As these thoughts rushed into his mind, a feeling of despondency overtook Arjuna. He had no enthusiasm to engage in this battle. Letting his bow slip from his hands, Arjuna could do nothing but turn to Lord Krishna for guidance and enlightenment.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Despondency of Arjuna</ref>

== अध्यायसारः ॥ Summary of the First Chapter ==

== अध्यायसारः ॥ Summary of the First Chapter ==

The 5th verse of Gitartha Samgraha (गीतार्थसङ्ग्रहः) by Yamunacharya (यामुनाचार्यः) summarises the chapter one of the Gita.<blockquote>अस्थानस्नेहकार्पण्यधर्माधर्मधियाऽऽकुलम् । पार्थं प्रपन्नमुद्दिश्य शास्त्रावतरणं कृतम् ॥ ५ ॥<ref>[http://www.acharya.org/sloka/alavandar/gsa-skt.pdf Sri Gitartha Samgraha]</ref></blockquote><blockquote>asthānasnehakārpaṇyadharmādharmadhiyā<nowiki>''</nowiki>kulam । pārthaṁ prapannamuddiśya śāstrāvataraṇaṁ kr̥tam ॥ 5 ॥ </blockquote>Meaning: Arjuna saw the dear relatives like Bhima, Acharyas (आचार्य-s | Masters) like Drona assembled opposite him to engage in battle with him.  Arjuna's love and daya (दया । compassion) for them overflowed although they had no fitness for that display of affection.  As a result, Arjuna concluded that the righteous war with them befitting his status as a Kshatriya was adharma (अधर्मः । unrighteous).  He was overcome with weakness.  He threw down his bow and arrows and sat down with dejection at the foot of his chariot. Next, Arjuna appealed to Lord, his charioteer, to show him the right way.  With smile on His face, Lord Parthasarathy (पार्थसारथी । Sri Krishna) commenced His upadesha (उपदेशः । teaching) for Arjuna on Jivatma svarupa (जीवात्मस्वरुपः । the real nature of the embodied soul), of the Paramatma (परमात्मा । Supreme Soul or God), the means to reach Paramatma and related esoteric meanings of Vedanta.  Lord's teaching was like nectar for Arjuna and easy to understand (Gita. Samg. verse 5).<ref>http://www.yogakshemam.net/English/IndianPhilosophy/GitarthaSangraha.html#_Toc174119363</ref>

The 5th verse of Gitartha Samgraha (गीतार्थसङ्ग्रहः) by Yamunacharya (यामुनाचार्यः) summarises the chapter one of the Gita.<blockquote>अस्थानस्नेहकार्पण्यधर्माधर्मधियाऽऽकुलम् । पार्थं प्रपन्नमुद्दिश्य शास्त्रावतरणं कृतम् ॥ ५ ॥<ref>[http://www.acharya.org/sloka/alavandar/gsa-skt.pdf Sri Gitartha Samgraha]</ref></blockquote><blockquote>asthānasnehakārpaṇyadharmādharmadhiyā<nowiki>''</nowiki>kulam । pārthaṁ prapannamuddiśya śāstrāvataraṇaṁ kr̥tam ॥ 5 ॥ </blockquote>Meaning: Arjuna saw the dear relatives like Bhima, [[Acharya (आचार्यः)|Acharyas]] (आचार्य-s | Masters) like [[Dronacharya (द्रोणाचार्यः)|Drona]] assembled opposite him to engage in battle with him.  Arjuna's love and daya (दया । compassion) for them overflowed although they had no fitness for that display of affection.  As a result, Arjuna concluded that the righteous war with them befitting his status as a [[Kshatriya Dharma (क्षत्रियधर्मः)|Kshatriya]] was adharma (अधर्मः । unrighteous).  He was overcome with weakness.  He threw down his bow and arrows and sat down with dejection at the foot of his chariot. Next, Arjuna appealed to Lord, his charioteer, to show him the right way.  With smile on His face, Lord Parthasarathy (पार्थसारथी । Sri Krishna) commenced His upadesha (उपदेशः । teaching) for Arjuna on Jivatma svarupa (जीवात्मस्वरुपः । the real nature of the embodied being), of the Paramatma (परमात्मा । Supreme Being), the means to reach Paramatma and related esoteric meanings of [[Vedanta (वेदान्तः)|Vedanta]].  Lord's teaching was like nectar for Arjuna and easy to understand (Gita. Samg. verse 5).<ref>http://www.yogakshemam.net/English/Bharat'sPhilosophy/GitarthaSangraha.html#_Toc174119363</ref>

== गीतायाः पार्श्वभूमिः ॥ Background of the Gita ==

== गीतायाः पार्श्वभूमिः ॥ Background of the Gita ==

After the ten days of continued war between the Pandavas and the Kauravas, when the great warrior Bhishma was thrown down from his chariot by Arjuna, Sanjaya announces the news to Dhrtarashtra. In agony the Raja asks Sanjaya to narrate the full details of the previous ten days war, from the very beginning, in all detail as it happened. And here commences the Bhagavad Gita.<ref>Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, Introduction.</ref>

After the ten days of continued war between the Pandavas and the Kauravas, when the great warrior Bhishma was thrown down from his chariot by Arjuna, Sanjaya announces the news to Dhrtarashtra. In agony the Raja asks Sanjaya to narrate the full details of the previous ten days war, from the very beginning, in all detail as it happened. And here commences the Bhagavad Gita.<ref>Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, Introduction.</ref>

Here, Kurukshetra, the place of battle is referred to as Dharmakshetra. Sri Velukudi in his discourse, gives the etymology as follows:<blockquote>धर्मक्षयात् त्रायते इति धर्मक्षेत्रम् । dharmakṣayāt trāyate iti dharmakṣetram ।</blockquote>Meaning: That which saves Dharma from getting destroyed.

Here, Kurukshetra, the place of battle is referred to as Dharmakshetra. Sri Velukudi in his discourse, gives the etymology as follows:<blockquote>धर्मक्षयात् त्रायते इति धर्मक्षेत्रम् । dharmakṣayāt trāyate iti dharmakṣetram ।</blockquote>Meaning: That which saves [[Dharma (धर्मः)|Dharma]] from getting destroyed.

Also, the question posed by Dhrtarashtra here, 'what his sons and Pandavas who have gone to wage war , are doing ?' is vital. Though it seems like an oxymoron, it has to be understood that it was Dhrtarashtra's anxiety about Kauravas losing that made him raise this question. That is why Dhrtarashtra is considered blind not just by sight, but also ignorant to jnana (ज्ञानम् । knowledge). For, even though he knew that the Kauravas were at fault and were the sole reason for the war, he was blinded by the love for his sons.<ref name=":1" />

Also, the question posed by Dhrtarashtra here, 'what his sons and Pandavas who have gone to wage war, are doing ?' is vital. Though it seems like an oxymoron, it has to be understood that it was Dhrtarashtra's anxiety about Kauravas losing that made him raise this question. That is why Dhrtarashtra is considered blind not just by sight, but also ignorant to jnana (ज्ञानम् । knowledge). For, even though he knew that the Kauravas were at fault and were the sole reason for the war, he was blinded by the love for his sons.<ref name=":1" />

As a reply to the above shloka, Sanjaya begins to narrate the situation on the battle field and thus, begins the Bhagavad Gita. <blockquote>सञ्जय उवाच | दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥१-२॥ </blockquote><blockquote>पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥१-३॥<ref name=":2" /></blockquote><blockquote>sañjaya uvāca | dr̥ṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā । ācāryamupasaṁgamya rājā vacanamabravīt ॥1-2॥</blockquote><blockquote>paśyaitāṁ pāṇḍuputrāṇāmācārya mahatīṁ camūm । vyūḍhāṁ drupadaputreṇa tava śiṣyeṇa dhīmatā ॥1-3॥</blockquote>Meaning: Sanjaya said, having seen the army of the Pandavas drawn up in battle array, Raja Duryodhana then approached his teacher (Drona) and spoke these words: "Behold, O Teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada (Dhrshtadyumna), thy wise disciple ! (Bhag. Gita 1.2 and 3).<ref name=":0" />

As a reply to the above shloka, Sanjaya begins to narrate the situation on the battle field and thus, begins the Bhagavad Gita. <blockquote>सञ्जय उवाच | दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥१-२॥ </blockquote><blockquote>पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥१-३॥<ref name=":2" /></blockquote><blockquote>sañjaya uvāca | dr̥ṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā । ācāryamupasaṁgamya rājā vacanamabravīt ॥1-2॥</blockquote><blockquote>paśyaitāṁ pāṇḍuputrāṇāmācārya mahatīṁ camūm । vyūḍhāṁ drupadaputreṇa tava śiṣyeṇa dhīmatā ॥1-3॥</blockquote>Meaning: Sanjaya said, having seen the army of the Pandavas drawn up in battle array, Raja Duryodhana then approached his teacher (Drona) and spoke these words: "Behold, O Teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada (Dhrshtadyumna), thy wise disciple ! (Bhag. Gita 1.2 and 3).<ref name=":0" />

|अश्वत्थामा ॥ Ashvatthama

|अश्वत्थामा ॥ Ashvatthama

|-

|-

|काशिराजः ॥ Raja of Kashi  

|काशीराज: ॥ Raja of Kashi  

|विकर्णः ॥ Vikarna

|विकर्णः ॥ Vikarna

|-

|-

<blockquote>दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥१-२८॥ </blockquote><blockquote>सीदन्ति मम गात्राणि मुखं च परिशुष्यति | वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥१-२९॥</blockquote><blockquote>गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते | न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥१-३०॥</blockquote><blockquote>निमित्तानि च पश्यामि विपरीतानि केशव | न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥१-३१॥</blockquote><blockquote>न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च | किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥१-३२॥<ref name=":2" /></blockquote><blockquote>dr̥ṣṭvemaṁ svajanaṁ kr̥ṣṇa yuyutsuṁ samupasthitam ॥1-28॥ </blockquote><blockquote>sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati | vepathuśca śarīre me romaharṣaśca jāyate ॥1-29॥</blockquote><blockquote>gāṇḍīvaṁ sraṁsate hastāttvakcaiva paridahyate | na ca śaknomyavasthātuṁ bhramatīva ca me manaḥ ॥1-30॥</blockquote><blockquote>nimittāni ca paśyāmi viparītāni keśava | na ca śreyo'nupaśyāmi hatvā svajanamāhave ॥1-31॥</blockquote><blockquote>na kāṅkṣe vijayaṁ kr̥ṣṇa na ca rājyaṁ sukhāni ca । kiṁ no rājyena govinda kiṁ bhogairjīvitena vā ॥1-32॥</blockquote>Meaning: Seeing these, my kinsmen, O Krishna, arrayed, eager to fight, my limbs fail and my mouth is parched up, my body quivers and my hairs stand on end! The (bow) “Gandiva” slips from my hand and my skin burns all over; I am unable even to stand, my mind is reeling, as it were. And I see adverse omens, O Keshava! I do not see any good in killing my kinsmen in battle. For I desire neither victory, O Krishna, nor pleasures nor kingdoms! Of what avail is a dominion to us, O Krishna, or pleasures or even life? (Bhag. Gita 1.28-32)<ref name=":0" />

<blockquote>दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥१-२८॥ </blockquote><blockquote>सीदन्ति मम गात्राणि मुखं च परिशुष्यति | वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥१-२९॥</blockquote><blockquote>गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते | न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥१-३०॥</blockquote><blockquote>निमित्तानि च पश्यामि विपरीतानि केशव | न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥१-३१॥</blockquote><blockquote>न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च | किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥१-३२॥<ref name=":2" /></blockquote><blockquote>dr̥ṣṭvemaṁ svajanaṁ kr̥ṣṇa yuyutsuṁ samupasthitam ॥1-28॥ </blockquote><blockquote>sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati | vepathuśca śarīre me romaharṣaśca jāyate ॥1-29॥</blockquote><blockquote>gāṇḍīvaṁ sraṁsate hastāttvakcaiva paridahyate | na ca śaknomyavasthātuṁ bhramatīva ca me manaḥ ॥1-30॥</blockquote><blockquote>nimittāni ca paśyāmi viparītāni keśava | na ca śreyo'nupaśyāmi hatvā svajanamāhave ॥1-31॥</blockquote><blockquote>na kāṅkṣe vijayaṁ kr̥ṣṇa na ca rājyaṁ sukhāni ca । kiṁ no rājyena govinda kiṁ bhogairjīvitena vā ॥1-32॥</blockquote>Meaning: Seeing these, my kinsmen, O Krishna, arrayed, eager to fight, my limbs fail and my mouth is parched up, my body quivers and my hairs stand on end! The (bow) “Gandiva” slips from my hand and my skin burns all over; I am unable even to stand, my mind is reeling, as it were. And I see adverse omens, O Keshava! I do not see any good in killing my kinsmen in battle. For I desire neither victory, O Krishna, nor pleasures nor kingdoms! Of what avail is a dominion to us, O Krishna, or pleasures or even life? (Bhag. Gita 1.28-32)<ref name=":0" />

* Arjuna's thoughts as he sees his kith and kin arrayed in the battlefield is out poured in the following verses.<blockquote>येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥१-३३॥</blockquote><blockquote>आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः श्यालाः संबन्धिनस्तथा ॥१-३४॥</blockquote><blockquote>एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥१-३५॥<ref name=":2" /></blockquote><blockquote>yeṣāmarthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca । ta ime'vasthitā yuddhe prāṇāṁstyaktvā dhanāni ca ॥1-33॥</blockquote><blockquote>ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ । mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ saṁbandhinastathā ॥1-34॥</blockquote><blockquote>etānna hantumicchāmi ghnato'pi madhusūdana । api trailokyarājyasya hetoḥ kiṁ nu mahīkr̥te ॥1-35॥</blockquote>Meaning: Those for whose sake we desire kingdoms, enjoyments and pleasures, stand here in battle, having renounced life and wealth. Teachers, fathers, sons and also grandfathers, grandsons, fathers-in-law, maternal uncles, brothers-in-law and relatives - These I do not wish to kill, though they kill me,O Krishna, even for the sake of dominion over the three worlds, leave alone killing them for the sake of the earth! (Bhag. Gita 1.33-35).<ref name=":0" />

* Arjuna's thoughts as he sees his kith and kin arrayed in the battlefield is out poured in the following verses.<blockquote>येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥१-३३॥</blockquote><blockquote>आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः श्यालाः संबन्धिनस्तथा ॥१-३४॥</blockquote><blockquote>एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥१-३५॥<ref name=":2" /></blockquote><blockquote>yeṣāmarthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca । ta ime'vasthitā yuddhe prāṇāṁstyaktvā dhanāni ca ॥1-33॥</blockquote><blockquote>ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ । mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ saṁbandhinastathā ॥1-34॥</blockquote><blockquote>etānna hantumicchāmi ghnato'pi madhusūdana । api trailokyarājyasya hetoḥ kiṁ nu mahīkr̥te ॥1-35॥</blockquote>Meaning: Those for whose sake we desire kingdoms, enjoyments and pleasures, stand here in battle, having renounced life and wealth. Teachers, fathers, sons and also grandfathers, grandsons, fathers-in-law, maternal uncles, brothers-in-law and relatives - These I do not wish to kill, though they kill me,O Krishna, even for the sake of dominion over the three worlds, leave alone killing them for the sake of the earth! (Bhag. Gita 1.33-35).<ref name=":0" />

* He questions Sri Krishna with regards to the battle in the following words,<blockquote>निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥१-३६॥</blockquote><blockquote>तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥१-३७॥<ref name=":2" /></blockquote><blockquote>nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana । pāpamevāśrayedasmānhatvaitānātatāyinaḥ ॥1-36॥</blockquote><blockquote>tasmānnārhā vayaṁ hantuṁ dhārtarāṣṭrānsvabāndhavān । svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava ॥1-37॥</blockquote>Meaning: By killing these sons of Dhrtarashtra, what pleasure can be ours, O Janardana? Only sin will accrue by killing them. Therefore, we should not kill the sons of Dhrtarashtra, our relatives; for, how can we be happy by killing our own people, O Madhava (Krishna)? (Bhag. Gita 1.36 and 37).<ref name=":0" /><blockquote>यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥१-३८॥</blockquote><blockquote>कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥१-३९॥<ref name=":2" /></blockquote><blockquote>yadyapyete na paśyanti lobhopahatacetasaḥ । kulakṣayakr̥taṁ doṣaṁ mitradrohe ca pātakam ॥1-38॥</blockquote><blockquote>kathaṁ na jñeyamasmābhiḥ pāpādasmānnivartitum । kulakṣayakr̥taṁ doṣaṁ prapaśyadbhirjanārdana ॥1-39॥</blockquote>Meaning: Though they, with intelligence overpowered by greed, see no evil in the destruction of families, and no sin in hostility to friends; Why should not we, who clearly see evil in the destruction of a family, learn to turn away from this sin, O Janardana (Krishna)? (Bhag. Gita 1.38 and 39).<ref name=":0" />

* He questions Sri Krishna with regards to the battle in the following words,<blockquote>निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥१-३६॥</blockquote><blockquote>तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥१-३७॥<ref name=":2" /></blockquote><blockquote>nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana । pāpamevāśrayedasmānhatvaitānātatāyinaḥ ॥1-36॥</blockquote><blockquote>tasmānnārhā vayaṁ hantuṁ dhārtarāṣṭrānsvabāndhavān । svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava ॥1-37॥</blockquote>Meaning: By killing these sons of Dhrtarashtra, what pleasure can be ours, O Janardana? Only papa (पापम्) will accrue by killing them. Therefore, we should not kill the sons of Dhrtarashtra, our relatives; for, how can we be happy by killing our own people, O Madhava (Krishna)? (Bhag. Gita 1.36 and 37).<ref name=":0" /><blockquote>यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥१-३८॥</blockquote><blockquote>कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥१-३९॥<ref name=":2" /></blockquote><blockquote>yadyapyete na paśyanti lobhopahatacetasaḥ । kulakṣayakr̥taṁ doṣaṁ mitradrohe ca pātakam ॥1-38॥</blockquote><blockquote>kathaṁ na jñeyamasmābhiḥ pāpādasmānnivartitum । kulakṣayakr̥taṁ doṣaṁ prapaśyadbhirjanārdana ॥1-39॥</blockquote>Meaning: Though they, with intelligence overpowered by greed, see no evil in the destruction of families, and no papa in hostility to friends; Why should not we, who clearly see evil in the destruction of a family, learn to turn away from this papa, O Janardana (Krishna)? (Bhag. Gita 1.38 and 39).<ref name=":0" />

* He tries reasoning in the following manner and finally gives up his weapons in despair.<blockquote>कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥१-४०॥</blockquote><blockquote>उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥१-४४॥<ref name=":2" /></blockquote><blockquote>kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ । dharme naṣṭe kulaṁ kr̥tsnamadharmo'bhibhavatyuta ॥1-40॥</blockquote><blockquote>utsannakuladharmāṇāṁ manuṣyāṇāṁ janārdana । narake'niyataṁ vāso bhavatītyanuśuśruma ॥1-44॥</blockquote>Meaning: In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of spirituality, impiety overcomes the whole family.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! (Bhag. Gita 1.40 and 44).<ref name=":0" /><blockquote>अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥१-४५॥</blockquote><blockquote>यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥१-४६॥<ref name=":2" /></blockquote><blockquote>aho bata mahatpāpaṁ kartuṁ vyavasitā vayam । yadrājyasukhalobhena hantuṁ svajanamudyatāḥ ॥1-45॥</blockquote><blockquote>yadi māmapratīkāramaśastraṁ śastrapāṇayaḥ । dhārtarāṣṭrā raṇe hanyustanme kṣemataraṁ bhavet ॥1-46॥</blockquote>Meaning: 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. If the sons of Dhrtarashtra, with weapons in hand, should slay me in battle, unresisting and unarmed, that would be better for me (Bhag. Gita 1.45 and 46).

* He tries reasoning in the following manner and finally gives up his weapons in despair.<blockquote>कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥१-४०॥</blockquote><blockquote>उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥१-४४॥<ref name=":2" /></blockquote><blockquote>kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ । dharme naṣṭe kulaṁ kr̥tsnamadharmo'bhibhavatyuta ॥1-40॥</blockquote><blockquote>utsannakuladharmāṇāṁ manuṣyāṇāṁ janārdana । narake'niyataṁ vāso bhavatītyanuśuśruma ॥1-44॥</blockquote>Meaning: In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of adhyatmikity, impiety overcomes the whole family.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! (Bhag. Gita 1.40 and 44).<ref name=":0" /><blockquote>अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥१-४५॥</blockquote><blockquote>यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥१-४६॥<ref name=":2" /></blockquote><blockquote>aho bata mahatpāpaṁ kartuṁ vyavasitā vayam । yadrājyasukhalobhena hantuṁ svajanamudyatāḥ ॥1-45॥</blockquote><blockquote>yadi māmapratīkāramaśastraṁ śastrapāṇayaḥ । dhārtarāṣṭrā raṇe hanyustanme kṣemataraṁ bhavet ॥1-46॥</blockquote>Meaning: Alas! We are involved in a great papa in that we are prepared to kill our kinsmen through greed for the pleasures of a kingdom. If the sons of Dhrtarashtra, with weapons in hand, should slay me in battle, unresisting and unarmed, that would be better for me (Bhag. Gita 1.45 and 46).

Having thus spoken in the midst of the battlefield, Arjuna, casting away his bow and arrow, sat down on the seat of the chariot with his mind overwhelmed with sorrow (Bhag. Gita 1.47).<ref name=":0" />

Having thus spoken in the midst of the battlefield, Arjuna, casting away his bow and arrow, sat down on the seat of the chariot with his mind overwhelmed with sorrow (Bhag. Gita 1.47).<ref name=":0" />

[[Category:Prasthana Trayi]]

[[Category:Prasthana Trayi]]

[[Category:Bhagavad Gita]]

[[Category:Bhagavad Gita]]