Gitopadesh (Sanskrit: गीतोपदेश)
Introduction:
The Bhagavad-gita opens with blind King Dhritarashtra requesting his secretary, Sanjaya, to narrate the battle between his sons, the Kauravas, and their cousins, the Pandavas. Lord Krishna, the Supreme Personality of Godhead, out of affection for His devotee, the Pandava prince Arjuna, has agreed to drive his chariot. As Arjuna takes up his bow and prepares to fight, he sees the sons of Dhritarashtra drawn in military array and requests infallible Krishna to draw his chariot between the two fighting forces. There in the midst of both armies, Arjuna’s mind reels as he foresees the imminent death of his teacher, relatives, and friends. He throws down his bow and arrows and decides not to fight.
In Chapter One and in the beginning of Chapter Two, Arjuna presents his arguments for refusing to fight. Basically, he fears the sinful reactions of killing. But after Arjuna surrenders to Lord Krishna and requests the Lord to instruct him, the Lord begins countering Arjuna’s objections. First, Krishna analytically explains that fighting in His service is transcendental and will bring no sinful reaction. Krishna also explains the Vedas’ purpose as to gradually elevate souls to Krishna consciousness. Krishna thus encourages Arjuna to remain fixed in His service – fight – and ignore his mind’s desires.
धृतराष्ट्र उवाच |
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||१- १||
dhR^itarAShTra uvAcha .
dharmakShetre kurukShetre samavetA yuyutsavaH |
mAmakAH pANDavAshchaiva kimakurvata sa~njaya || 1-1||
Show Translation, Anvaya and Commentaries: Sloka 1.1
Anvaya: dhrtarastrah–King Dhrtarastra; uvaca–said; dharma-ksetre–in the place of pilgrimage; kuru-ksetre–in the place named Kuruksetra; samavetah–assembled; yuyutsavah–desiring to fight; mamakah–my party (sons); pandavah–the sons of Pandu; ca–and; eva–certainly; kim–what; akurvata–did they do; sanjaya–O Sanjaya.
Translation: Dhrtarastra said: O Sanjaya, after assembling in the place of pilgrimage at Kuruksetra, what did my sons and the sons of Pandu do, being desirous to fight?
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
In this very first verse of Srimad Bhagavad-Gita beginning with dharma- ksetra-kuru-ksetra, avatar Krsna Dwaipayana Vyasadeva has used this narrative form: assembled in the place of righteousness Kuruksetra etc.; to properly introduce the location, the action and the theme. Thereafter when King Dhritarastra in Hastinapura asks his minister, Sanjaya who had received clairvoyance by the grace of Vyasadeva as to what happened on the battlefield, Sanjaya related all the events exactly as they happened by having the clairvoyant ability to witness them directly within his mind as if he was there present. Srila Vyasadeva to properly introduce their dialogue begins with the narrative form with: having seen the army of the sons of Pandu etc. After this until the end of the chapter the subtle intricacies of duty are delineated.
As has been stated in the ancient Vedic scriptures concerning the greatness of Srimad Bhagavad-Gita and that is the words that emanate from the transcendental mouth of the Supreme Lord Krishna when well assimilated precludes the necessity of various other scriptures.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
To properly illustrate the consistency in the conversation between Lord Krishna and Arjuna on the battlefield, Krishna Dvaipayana Vyasa has quoted the first 27 verses in chapter one beginning dharma-ksetra kuru- ksetra refering to Kuruksetra as the land of righteousness.
Now when King Dhritarastra learned that Lord Krishna had accepted the position of chariot driver for Arjuna, he immediately was suspicious and became doubtful of his son, Duryodhana’s chances for victory. At that time he asked his minister Sanjaya a redundant question as what did his sons and the son of his brother do in the first verse of chapter one.
It should be understood in the correct context that the revelatory instructions given by Lord Krishna to Arjuna in the 700 verses of Srimad Bhagavad-Gita that is revealed within Krishna Dwaipayana Vyasa’s monumental, historical epic, Mahabharata; as to what was being told by Sanjaya to Dhritarastra is actually a conversation described to Arjunas great, grandson, Emperor Janamejaya by Vaisampayana Muni and it is he who is expressing the words dhritarastra uvaca meaning Dhritarastra said.
Srimad Bhagavad-Gita begins with Dhritarastra asking Sanjaya: What did my sons and the sons of Pandu, assembled at the righteous land of Kuruksetra desirious of battle do? Now the question which arises, is what was the necessity of Dhritarastra asking Sanjaya what did they do; when he himself in the same verse says: they are assembled desirous of battle. The reason he is asking is because Kuruksetra is the land of righteousness.
Dhritarastra was thinking: Kuruksetra is famous as the land of sacrifice for the demigods and also the abode of brahma-jnana, knowledge of the Ultimate Truth for all living entities. He was worried that under the potent influence of Kuruksetra’s righteous land, his sons would have decided to return half of the kingdom back unto the sons of Pandu now being free from all jealously? Or is it that the sons of Pandu fearing that the destruction of a dynasty is an unrighteous act in a holy place like Kuruksetra and have decided that it’s best to retire to the forest and live as renunciates for the rest of their lives?
By addressing Sanjaya, Dhritarastra means that by the mercy of Krishna Dwaipayana Vyasa, Sanjaya has become free from attachment and aversion and thus he will certainly speak the truth. By using the word mamakah and pandavah in referring to his sons and the sons of Pandu indicates disparity and shows that Dhritarastra did not accept the sons of his deceased brother Pandu as he did his own sons and this reveals his enmity towards them.
Ksetra also means field of cultivation. Just as in a rice field there are unwanted grasses looking exactly like the rice paddy which must be uprooted. Similarly the use of the word dharma-ksetra is indicative that the unrighteous sons of Dhritarastra will also be uprooted.
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Kesava Kasmiri’s Commentary
The Supreme Lord Krishna in order to mitigate Arjuna’s lamentation tells him that he grieves for that which is not worthy of sorrow in answer to the cause of Arjuna woes as has been described in the first chapter which began by the blind Dhrtarastra inquiring about his hoped for sons victory; yet internally in doubt due to Arjunas unsurpassable valour revealed in his aquisition of divine weapons by satisfying Shiva, also this was proved when Arjuna defeated the Gandharvas and released Duryodhana even though the latter had come to cause he and his brothers mischief, also by Arjunas removing of the Kauravas crowns and ornaments when he defeated them recapturing the cowherd of the king at the city of Virata. All these events flashed through Dhritarastra’s mind and with a heavy heart he asked Sanjaya who had been bequeathed with clairvoyance byVedavyasa giving him the capacity to envision everything that was happenning on the battlefield of Kuruksetra between the army of his sons the Kauravas and the army of the Pandavas.
The Mahabharata records these events from a conversation between the holy sage Vaisampayana and Arjunas great-grandson Janamejaya and begins the Bhagavad-Gita with Dhritarastra spoke. In this very first verse the question is placed within the sentence thus: In the holy land of Kuruksetra what did my sons and the sons of Pandu desiring battle do? Kuruksetra is the place of the origin of dharma or righteousness. The Vedic scriptures declare that Kuruksetra is a place for performing sacrifice. Its signifigance is well known and recorded. All through the ages Kuruksetra has been a place for performing sacrifice, sacred and holy, resided at by the Brahma-rishis. Those who depart this world at Kuruksetra should not be grieved for under any circumstances. The suggested question that Dhritarastra is inwardly posing is whether or not his sons observing the powerful warriors in the enemy ranks such as the mighty Bhima and the intrepid Arjuna who is a perfect master in the use of celestial weapons, were still determined to fight or reconsidering did they give up all thoughts of warfare and instead call a truce and make a peace settlement.
The phrase dharma-ksetra kuru-ksetra used by Dhritarastra signifies two things. The first is that he is inwardly thinking that his sons who are not righteous might give back the kingdom to the Pandavas which they appropriated by fraudulent means, due to being influenced by the righteousness and holy acts of sanctity performed in sacred sacrifice for the satisfaction of Bhrigu Muni and as well as the potent act of atonement performed by avatar Parasurama which He offered on five altars as expiation for his fathers death. The second is that Dhritarastra was contemplating that Kuruksetra being the the place where dharma originated is inherently powerfully potent in virtue and righteousness. If the Pandavas who are virtuous by nature, increase in righteousness due to contact with the holiness of Kuruksetra and thereby lose all desire in regaining the kingdom after duly weighing the sinful consequences of slaying their kinsman and relatives then I would be very pleased with them.
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सञ्जय उवाच |
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा |
आचार्यमुपसंगम्य राजा वचनमब्रवीत् ||१- २||
sa~njaya uvAcha .
dR^iShTvA tu pANDavAnIkaM vyUDhaM duryodhanastadA .
AchAryamupasa.ngamya rAjA vachanamabravIt.h .|| 1-2||
Show Translation, Anvaya and Commentaries: Sloka 1.2
Anvaya: sanjayah uvaca…Sanjaya said; tada tu..at that time; rajaduryodhanah..king duryodhana;…drstva…after seeing; pandava-anikam…the soldiers of the Pandavas; vyudham..arranged in military phalanx; upasangamya…approaching near; acaryam…his respected preceptor Drona; abravit…spoke; vacanam…these words
Translation:Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary
Having seen the armies of the Pandavas arrayed in military formation ready for battle, King Duryodhana approaches his preceptor Drona and spoke the following words.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Dhritarastra although blind at birth was born with an inner eye of knowledge; but due to being overly affectionate and attached to his sons he lost the knowledge of righteousness and thus he was worrying that his sons might return half of the kingdom to the Pandavas who were the rightful heirs.
Sanjaya who was righteous by nature could understand the actual internal mood of Dhritarastra; but to appease his anxiety that his sons would never give back half of the kingdom he said this verse beginning drstva tu pandavanikam vyudham…the soldiers of the Pandavas are in military formation. The initiative taken by Duryodhana in approaching his preceptor in archery, the master bowman Drona shows that internally he was feeling fearful at the sight of the Pandavas might. So with the pretence of going to offer respect, he approached Drona to conceal this fear. The word raja meaning king indicates that Duryodhana was very expert in the diplomacy of politics and the use of the word vacanam implies that he would speak terse sentences filled with heavy import concerning the subject of war.
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Kesava Kasmiri’s Commentary
In this way, Vaisampayana reiterates the answer of Sanjaya who could truly understand the blind Dtritarastra’s hidden desire his heart being locked in affection for his sons welfare irregardless of righteousness. Sanjaya then replies that King Duryodhana upon seeing the formidable army of the Pandava arranged in military phalanxes approached Drona his instructor in archery and weaponry and uttered these words. By this verse the alarm within the mind of Duryodhana caused by seeing the might of the Pandava army is subtlety suggested.
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पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् |
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ||१- ३||
pashyaitAM pANDuputrANAmAchArya mahatI.n chamUm.h .|
vyUDhAM drupadaputreNa tava shiShyeNa dhImatA.||1-3||
Show Translation, Anvaya and Commentaries: Sloka 1.3
Anvaya: dhtrarastrah uvacha… Dhriitarashtra aid; (he) Sanjaya… O Sanjaya……
Translation: O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
These very words, O respected preceptor, please behold are understood to introduce this theme up until verse twelve. O respected preceptor, please behold the Pandava army consisting of seven aksauhini’s arrayed and displayed in battle formation by Dhrishtadyumna, the son of Draupada.
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Madhvacarya’s Commentary:
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Duryodhana is thinking that Drona might decline to fight in the battle, out of affection for the Pandavas who had been his best disciples. So trying to create some anger in Drona towards them, Duryodhana sneered and exclaimed pasyaitam: Behold these! Implying that the Pandavas are despicable because they are blatantly disrespecting the acarya by choosing to fight against their own preceptor.
Then to incite Drona further Duryodhana says that the military formation of the Pandava army has been arrayed by another one of his disciples, the intelligent son of Drupada. Duryodhana could have called the son of Drupada by his name Dhristadyumna; but he purposely used drupada-putra because it would remind Drona of his bitter enemy, King Drupada, who performed a sacrifice specifically to get a son who would be the slayer of Drona. This son was Dhristayumna.
Duryodhana is calling Dristadyumna intelligent because he had learned the science of warfare from the very person he was born to kill. Futhermore Duryodhana is implying that it was imprudent of Drona to teach the science of archery to the very person who was destined to kill him and who was known to be his enemy. Duryodhana’s intention in expressing these things is that it is because of Drona’s indifference to things he was aware of and in educating the enemy anyway will be the cause of all the problems they will face in the battle.
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Kesava Kasmiri’s Commentary:
Duryodhana in order to kindle some anger in the heart of his preceptor Drona, speaks about the excellence of the Pandava army cynically using the words: Behold the mighty army of the Pandavas well arranged in military phalanx. Here Duryodhana is conveying to Drona that the Pandavas have come prepared to engage in battle. Duryodhana wants to further incite Drona against the Pandavas by the use of the word Behold implying that with unmitigated arrogance the Pandavas are fast approaching without waiting for us to start who are depending upon Drona himself. If Drona then puts forth that the Pandavas are his pupils as well and due to Yudhisthira being elder have the right to start before you if they so desire. But Duryodhana anticipating that response, overtly mentions Dhritadyumna the commander of the Pandava army by calling him the son of Drupada, to remind Drona of his being the son of his mortal enemy, so there should be no compassion for them. If Drona then argues that one should not fight with the son of an enemy who is commander of an opposing army, Duryodhana by also referring to Dhritadyumna as Dronas disciple neutralises that argument by the offence incurred of his in choosing to fight against a preceptor a condemned action so there is no doubt as to motivation. Duryodhana by also calling Dhristadyumna intelligent suggests that everything as a pupil he learned from Drona would now be used against him so there should be no hesitation or neglect towards him as he has made up his mind to take Dronas life.
What Sanjaya is subtlety conveying to Dhritarastra is that his son, King Duryodhana uninfluenced by the sanctity Kuruksetra possesses no inclination for righteousness. A serpent even though fed with milk does give up its venom; on the contrary it increases its poison and anger. So also the same regarding your son, you should not worry that he will ever return to the kingdom to the Pandavas for he definitely will not
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अत्र शूरा महेष्वासा भीमार्जुनसमा युधि |
युयुधानो विराटश्च द्रुपदश्च महारथः ||१- ४||
atra shUrA maheShvAsA bhImArjunasamA yudhi .
yuyudhAno virATashcha drupadashcha mahArathaH ||1-4||
Show Translation, Anvaya and Commentaries: Sloka 1.4
Anvaya: atra..in this milatary phalanx; surah of warriors; (santi)…are; mahesvasah…great bowmen;bhima-arjuna-samah..equal to Bhima and Arjuna; Yudhi…in battle; (yatha)..like, yuyudhanah..Sathyaki; ca..and; viratah…king Virata; maha-rathah-drupadah ca..and the mighty chariot warrior drupada
Translation: There in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary
Duryodhana’s use of the words atra surah in addressing Drona is an innuendo meaning: If you are thinking that because the Pandavas army commanded by Dristayumna are less than ours they can be easily defeated and there is nothing to worry about you are mistaken. These warriors are all mighty bowmen, the arrows from whose bows can never be thwarted by any enemy. Not only that but their expertise in the art of warfare is equal to that of Bhima and Arjuna. Yuyudhana who is also known as Satyaki, Virata and Drupada are distinguished as maha-ratha meaning the mightiest of chariot warriors.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
The attribute viryavan meaning heroic is given to Dhristaketu, Cekitana and Kasiraja. The attribute nara-pungavah meaning noblest of men is given to Kuntibhoga and Saibya.
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There is no commentary for this verse. Awaiting contributions.
Kesava Kasmiri’s Commentary
Anyway let it be so, Durydhana concedes and concludes that every one of the soldiers in his battalions can defeat the army of the Pandavas headed by Dhristadyumna and that Drona should have no doubts about this as they are not invincible. This he is stating in this verse and the next 2 verses describing the might and valour of the individual warriors among the Pandava ranks. In their army are many valiant heroes, hence it is not possible for their army to be defeated by anyone single-handed. The valiant warriors Yuyudhana known as Satyaki, King Virata, Drupada and others are all mighty bowman and moreover they are not less skilled in the science of warfare but equal to Bhima and Arjuna. The use of the description maharatha which confirms a warrior who is able to defeat in battle 10,000 opponents at a time applies to all three warriors as well as Arjuna and Bhima.
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धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् |
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुंगवः ||१- ५||
dhR^iShTaketushchekitAnaH kAshirAjashcha vIryavAn.h .
purujitkuntibhojashcha shaibyashcha narapu.ngavaH. ||1-5||
Show Translation, Anvaya and Commentaries: Sloka 1.5
Anvaya:
dhrstaketus’..Dhrstaketu;..Cekitanah…King Cekitana; viryavan-kasirajah..the powrful king of Kasi; purujit…purujit; kuntibhojah…ca saibyah…and King Saibyah; nara-pungavah..are the noblest of mendhrstaketus’..Dhrstaketu;..Cekitanah…King Cekitana; viryavan-kasirajah..the powrful king of Kasi; purujit…purujit; kuntibhojah…ca saibyah…and King Saibyah; nara-pungavah..are the noblest of men
Translation:
There are also great, heroic, powerful fighters like Dhrishtaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary
The attribute viryavan meaning heroic is given to Dhristaketu, Cekitana and Kasiraja. The attribute nara-pungavah meaning noblest of men is given to Kuntibhoga and Saibya
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
The attribute viryavan meaning heroic is given to Dhristaketu, Cekitana and Kasiraja. The attribute nara-pungavah meaning noblest of men is given to Kuntibhoga and Saibya.
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There is no commentary for this verse. Awaiting contributions.
Kesava Kasmiri’s Commentary
The adjective viryavan meaning very powerful applies to Dhristiketu the son of Sisupala, Cekitana and the famous King of Kasi. Purujit meaning winner of many battles refers to Kuntibhoga while narapungava meaning noblest among men qualifies King Saibya.
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युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् |
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ||१- ६||
yudhAmanyushcha vikrAnta uttamaujAshcha vIryavAn.h .
saubhadro draupadeyAshcha sarva eva mahArathAH. ||1-6||
Show Translation, Anvaya and Commentaries: Sloka 1.6
Anvaya: vikrantah-yudhamanyuh…the valiant Yudhamananyu; viryavan uttamaujah..the courageous Uttamauja; saubhadrah…Abhimanyu the son of Saubhadra; draupadeyah..and the sons of Draupadi; eva …certainly; sarve maha-rathah..are all mighty chariot wariors.
Translation: There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary
Here means here in this army are those weapons by which arrows are discharged. Those weapons are called bows. Those who are wielders of mighty bows are known as mighty-bowed. Bhima and Arjuna are two exceptionally famous warriors. There are other heroes equally famous in the Pandava army. They are being mentioned from verse 4 to verse 6. They are all maha- ratha’s. A maha-ratha is a warrior so perfected in the science of weaponry that he can fight alone against 11,000 bowmen all at the same time and not be defeated. An ati-ratha is so expert that he can fight alone against many innumerable bowmen at the same time and not be defeated. A rathi is he who can fight against one bowman at the same time and not be defeated and he who cannot fight successfully against even one bowman is called a half- rathi.
Madhvacarya’s Commentary
The attribute vikrantah meaning valiant is given to Yudhamanyu and again the attribute viryavan which is heroic is given to Uttamauja. Saubhadrah is Abhimanyu the son of Subhadra who is the wife of Arjuna. Draupadeyah are the five sons of Draupadi who are: Pratibindha, Srutasena, Srntakirti, Satanika and Srutavarma and by the use of the word ca it refers to Bhima’s son Ghatatkaca and others.
As for the Pandavas themselves Duryodhana did not mention them at all as their name and fame was known by everybody. The names of these 17 heroes mentioned and all those in favor of the Pandavas are all maha-rathas. By the use of the word sarve meaning all, Duryodhana instigates and agitates the fighting mood of Drona, by adding even those warriors who are atirathas and placed them in the class of maha-rathas as well.
The defintion of maha-ratha is he who can fight against 10,000 bowmen all at the same time and not be defeated and is a master in the science of warfare and the use of all weapons. An ati-ratha is a hero who can fight against innumerable bowmen but less than 10,000 at the same time and remain undefeated. A yoddha-ratha is the hero who can fight against one bowmen at a time and remain undefeated and one who cannot even fight against one bowman successfully is called an arddha-ratha.
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There is no commentary for this verse. Awaiting contributions.
Kesava Kasmiri’s Commentary
The adjective vikranta meaning valiant qualifies Yudhamanyu and the adjective viryavan meaning very powerful qualifies Uttamauja. Saubhadra refers to Abhimanyu the son of Saubhadra by Arjuna. Draupadeya refers to the five sons of Draupadi being Prativindhya, Sutasoma, Srutakirti, Sutanika and Srutasena. The particle ca refers to Ghatotkaca the son of Hidimba by Bhima. All these are also certainly maharathas. Arjuna and his brothers are not mentioned because it is well known by all that they are all unrivalled maharathas. The characteristics of a maharatha are that he can fight single-handedly against 10,000 bow weilding archers and is expert in the science and practice of warfare. An atiratha can fight with innumerable warriors up to 10,000. A ratha can fight alone against one opponent and a ardharatha cannot defeat even a single opponent.
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अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम |
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ||१- ७||
asmAkaM tu vishiShTA ye tAnnibodha dvijottama .
nAyakA mama sainyasya sa.nGYArthaM tAnbravImi te.||1-7||
Show Translation, Anvaya and Commentaries: Sloka 1.7
Anvaya (he)dvija-uttama..O Dronacharya, best of the twice born brahmanas; nibodha..please note; tan..of those; tu ye visistah..who are especially qualified; asmakam…amongst us; nayakah..leadrs; mama sainyasya..of my soldieres;te samjna-artham..for your information bravimi..I am naming;
Translation But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary :
Duryodhana is informing his preceptor Dronacarya, reminding him for his information that he should also know and be fully aware of all the leaders and commanders of the King
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There is no commentary for this verse. Awaiting contributions.
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There is no commentary for this verse. Awaiting contributions.
Kesava Kasmiri’s Commentary:
It could be postulated that if Duryodhana truly believes that the army of the Pandavas is invincible then why is he so persistent to fight with them, rather he should make peace and agree to a truce. Even possessing a doubt in his mind Duryodhana dauntlessly states to the contrary. With the use of particle tu inferring contrariness he is affirming his superiority over the Pandava army due to the fact that Drona the instructor of the leaders of both armies in the art of archery and the master of the science of weaponry is in his army fighting against the Pandavas, so under his protection how can their be any question of their army being invincible. You may now hear about the excellence of our warriors, exalted in knowledge, valorous, who have our fullest confidence as they are fighting for us of their own free will. I shall name for you those excellent warriors so you will know who they are and so that you will understand our position. The word dvijottama meaning best of the twice born, Brahmans, this being stated indicates a concealed meaning implying that if Dronacaraya will not fight then he is merely a Brahman who is only interested in eating the fine food served at the palace of Duryodhana.
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भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः |
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ||१- ८||
bhavAnbhIShmashcha karNashcha kR^ipashcha samiti~njayaH .
ashvatthAmA vikarNashcha saumadattistathaiva cha ||1-8||
Show Translation, Anvaya and Commentaries: Sloka 1.8
Anvaya bhavan..your respected self;bhismah ca..and Bhisma; karnah ca and karna; samitinjayah krpah ca..and Krpa always victorios in battle; asvatthama..Asvatthama; vikarnah ca..and Vikarna; saumadattih..Bhurisrava; jayadrathah ca..and Jayadratha the king of Sindhu.
TranslationThere are personalities like you, Bhishma, Karna, Kripa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
The most powerful commanders are being named now. Samjitinjayah means always victorious in battle. This applies to Drona and Bhishmadeva and all the warriors named herein. The son of Somadatta was known as Bhurishravas
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
The names Duryodhana has mentioned are: Bhavah referring to Drona himself. Vikarna who is the younger brother of Duryodhana and Bhurisrava is the son of Somadatta. Samitinjayah means ever victorious and is applied to Bhishma, Karna, Kripa and Asvatthama, the seven maha-rathas mentioned.
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Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
The names Duryodhana has mentioned are: Bhavah referring to Drona himself. Vikarna who is the younger brother of Duryodhana and Bhurisrava is the son of Somadatta. Samitinjayah means ever victorious and is applied to Bhishma, Karna, Kripa and Asvatthama, the seven maha-rathas mentioned.
there is no comentary to this verse..Awaiting contributions
Kesava Kasmiri’s Commentary.
Here Duryodhana by the word bhavan is qualifying Drona as well as three others while mentioning those who are powerful in his army. The adjective samitinjaya meaning always victorious in battle applies to these four being Drona, Bhisma, Karna and Krpa. Then he points out others who are almost as powerful as these four such as Asvatthana and others. Asvatthama is the son of Drona. Vikarna is the younger brother of Duryodhana, Bhurisrava is Saumadatti the son of Somadatta who was the son of Bahilika the cousin of Bhishma.
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अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः |
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ||१- ९||
anye cha bahavaH shUrA madarthe tyaktajIvitAH .
nAnAshastrapraharaNAH sarve yuddhavishAradAH.||1-9||
Show Translation, Anvaya and Commentaries: Sloka 1.9
Anvaya sarve..all of them; nana-sastra-praharanah..equipped with many weapons;yuddhavisaradah..expert in military science; tyakta-jivitah…are prepared to risk their lives; mad-arthe..for my sake; anye ca bahavah surah..as well as a great many ohther horses.
Translation There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Duryodhana pushes his point further by stating that many other powerful heroes as well are all determined to lay down their lives for the attainment of his purpose and the achievement of his desire. They are all formidable in battle as wel
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Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
That is not all, there are innumerable warriors in great numbers in my army of their calibre. Bahavah meaning innumerable refers to Jayadratha, Krtavarma, Salya and countless others who have all pledged their very lives for his sake and due to their sincere affection for him, with their extraordinary strength and their unsurpassed skill in military science his victory is assured.
there is no comentary to this verse..Awaiting contributions
Kesava Kasmiri’s Commentary.
The question may be raised are these the only warriors on Duryodhanas side. In this verse that question is answered by the words anye meaning many others, others like Jayadratha and Salya and Krtavarma who are all ready to lay down their lives for him. If it were to be further questioned as to their capability, this would be verified by 2 descriptive adjectives nana- sastra-praharanah meaning they are equipped with various missles as their weapons and yuddha-visarada meaning they are expert in all forms of military science.
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अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् |
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ||१- १०||
aparyAptaM tadasmAkaM balaM bhIShmAbhirakShitam.h .
paryApta.n tvidameteShAM balaM bhImAbhirakShitam.h. ||1-10||
Show Translation, Anvaya and Commentaries: Sloka 1.10
Anvaya: asmakamt tat..our army; balam bhisma-abhiraksitam..protected by the strenght of Bhisma; aparyaptam..is unlimited; tu but; idam..the army; etesam..of the Pandavas balam bhima abhiraksitam..protected by the strength of Bhima; paryaptam..is limited
Translation:Our strength is immeasurable, and we are perfectly protected by Grandfather Bhishma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Duryodhana is implying that allthough his army is mighty it is insufficient due to the fact that Bhishmadeva being affectionate to the Pandavas as well as the Kauravas is not totally committed to victory for him; but Bhima being completely committed to the defeat of the Kauravas makes the victory of the Pandavas stronger and more likely to be successful.
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Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Now the question arises that if the armies on both sides were equal in might, how is it possible that victory is assured? Duryodhana gives the answer in this verse by using the word aparyantam in the sense of being unlimited. Duryodhana to conceal his fear exclaims that his army is unlimited and moreover they are protected by Bhishma who is the most intelligent and a maha-ratha; whereas the Pandava army protected by Bhima of less intelligence is limited. This is why the Kaurava victory is assured.
there is no comentary to this verse..Awaiting contributions
Kesava Kasmiri’s Commentary.
So it may also be put forth that if Duryodhana is so convinced of his superiority then why does he need to assure himself. In this verse although he states his army is unlimited by its tone it implies by his reply that the army of his with all the mighty heroes previously mentioned protected by Bhishma seems inadequate, whereas the army of the Pandavas which is protected by Bhima seems adequate to him.
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अयनेषु च सर्वेषु यथाभागमवस्थिताः |
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ||१- ११||
ayaneShu cha sarveShu yathAbhAgamavasthitAH .
bhIShmamevAbhirakShantu bhavantaH sarva eva hi. ||1-11||
Show Translation, Anvaya and Commentaries: Sloka 1.11
Anvaya Bhavatah..all of you;eva hi..must certainly; abhiraksantu..fully protect; bhisman..Bhisma; eva ..foremost; sarvesu ayanesu ca…at all strategic points; avasthitah..situated; sarve..respectively; yatha-bhagam…in your various formations.
Translation All of you must certainly fully protec Bhisma foremost at all strategic points situated respectively in your various formations.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Duryodhana is factually telling Dronacarya that although Bhishmadeva is partial to the Pandavas, the Kaurava victory is dependent on the vigilant protection of Bhishmadeva. So he must be protected from all sides in such a way that he cannot be slain form any direction. The Kaurava army depends solely on the might of Bhishmadeva.
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Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
If Drona becomes indifferent understanding the implications of negligence hidden in these words my purposes will be hampered. Thinking this Duryodhana assured him of his confidence in his ability by the use of the word ayanesu indicating prowess. You all being divisioned at strategic points in your various military formations should not leave your positions for you all must carefully protect Bhishma from both sides and behind as he will be so engaged in the overall battle he may not be aware of his immeadiate surroundings. If he is protected properly then our victory is assured. Duryodhana’s intimation was that Bhishma is my grandfather and Drona is my preceptor thus both must be my well-wisher and this was already proven in the royal assembly during the game of dice with the Pandava’s when neither Bhishma or Drona responded to the overt indiscretions against Draupadi; even though they both could see the injustice and transgression that she was subjected to by Duryodhana.
there is no comentary to this verse..Awaiting contributions
Kesava Kasmiri’s Commentary.
So Duryodhana faced with the feeling of inadequacy reflects what is to be done? In this verse he replies that all of his army situated in their respective strategic points in their various positions must support and protect Bhishma very carefully, who is the commander of the army. It is understood that where the commander is protected the army is protected
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तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः |
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ||१- १२||
tasya sa~njanayanharSha.n kuruvR^iddhaH pitAmahaH .
si.nhanAda.n vinadyochchaiH shaN^kha.n dadhmau pratApavAn.h.||1-12||
Show Translation, Anvaya and Commentaries: Sloka 1.12
Anvaya: pratapavan..the valiant;kuru-vriddhah pitamahah..Bhisma the valiant grandsire of the Kuru dynasty; simha-nadam vinadya..roaring like a lion; sankham dadhmau..belw his conchshell, uccaih..very loudly;tasya harsam sanjanayan..for increasing the kings cheerfulness.
Translation: Then Bhisma, the valiant gransire of the Kuru dynasty roaring like a lion, blew his conch shell very loudly for increasing Duryodhana’s cheerfulness.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Bhishmadeva hearing such words of high esteem, roared like a lion and to gladden the heart of Duryodhana blew a thunderous blast from his conch shell.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Bhishma become elated hearing the praises given him by Duryodhana. Thus to eliminate the fear he knew Duryodhana was concealing in his heart he roared like a lion, simha-nadam means roaring like a lion and then blew a thunderous blast on his conchshell. By only sounding a blast on his conch shell without speaking Bhishma signified that true to ksatriya or warrior code of warfare he would fight until death.
There is no commentary to this verse. Awaiting Contributions
Kesava Kasmiri’s Commentary
So Duryodhana full of internal anxiety deceptively addressed the preceptor Dronacarya attempting to conceal his fear at the might of the Pandava army. Drona understanding the offensive innuendo by the words inner significance ignored Duryodhana being dissatisfied by the subtle sarcasm concealed within the words. At this time the valiant grandsire Bhishma perceiving Duryodhana’s inner despondency, roared like a lion and blew a thunderous blast on his conch shell just to increase Duryodhana’s joy.
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ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः |
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ||१- १३|
tataH shaN^khAshcha bheryashcha paNavAnakagomukhAH .
sahasaivAbhyahanyanta sa shabdastumulo.abhavat.h.||1-13||
Show Translation, Anvaya and Commentaries: Sloka 1.13
Anvaya: tatah–thereafter; sankhah–conchshells; ca–also; bheryah–bugles; ca–and; panava-anaka–trumpets and drums; go-mukhah–horns; sahasa–all of a sudden; eva–certainly; abhyahanyanta–being simultaneously sounded; sah–that; sabdah–combined sound; tumulah–tumultuous; abhavat–became.
Translation: After that, the conchshells, bugles, trumpets, drums and horns were all suddenly sounded, and the combined sound was tumultuous.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
At this time the army of the Kauravas seeing the great eagerness of Bhishmadeva for battle, also became eager for battle and from all sides the blasting of conch shells, the blaring of trumpets and the banging of kettledrums was tumultuous.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Bhishma blowing his conch shell at this moment showed to Duryodhana that he had factually assumed his position as commander and chief of the Kaurava army and immediately after his thunderous blast all the soldiers of the Kauravas followed suit making many sounds and other noises in readiness. Panava means drums, anaka means kettledrums and go-mukha means blowing horns. These are all musical instruments and all these sounds combined together from the soldiers caused a great uproar.
There is no comentary to this verse. Awaiting contributions
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Kesava Kasmiri’s Commentary
Thereafter Bhishma had sounded his conch, the tumultuous sound of conchshells, horns and kettledrums blared out suddenly from the Kaurava army trembling the hearts of the warriors; but the hearts of the warriors in the Pandava army were not trembled.
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ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ |
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ||१- १४||
tataH shvetairhayairyukte mahati syandane sthitau .
mAdhavaH pANDavashchaiva divyau shaN^khau pradadhmatuH.||1-14||
Show Translation, Anvaya and Commentaries: Sloka 1.14
Anvaya: tatah–thereafter; svetaih–by white; hayaih–horses; yukte–being yoked; mahati–in a great; syandane–chariot; sthitau–so situated; madhavah–Krsna (the husband of the goddess of fortune); pandavah–Arjuna (the son of Pandu); ca–also; eva–certainly; divyau–transcendental; sankhau–conchshells; pradadhmatuh–sounded..
Translation: On the other side, both Lord Krsna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
After the tumultuous sound coming from the Kaurava army had subsided, the Supreme Lord Krishna and Arjuna seated on a magnificent chariot intrepidly blew their conch shells powerfully igniting the Pandavas eagerness for battle as well.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Thereafter the Pandava army also sounded festively al the musical sounds for battle readiness and this is what is meant by the use of the word tatah. Although there were many chariots present on the battlefield the reason for mentioning the chariot of Lord Krishna and Arjuna was that this chariot by which the three worlds could be conquered was donated by Agni, the demigod of fire and was designed and built by Visvakarma the architect of the demigods and thus was especially powerful.
There is no comentary to this verse. Awaiting contributions
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Kesava Kasmiri’s Commentary
Now in order to ignite the exaltation of the Pandava army and in response to the Kaurava army the mighty blowing by the Supreme Lord Krishna and Arjuna on their divine conch shells confidently indicates that their victory is eminent.
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पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः |
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ||१- १५||
pA~nchajanya.n hR^iShIkesho devadatta.n dhana~njayaH .
pauNDra.n dadhmau mahAshaN^khaM bhImakarmA vR^ikodaraH.||1-15||
Show Translation, Anvaya and Commentaries: Sloka 1.15
Anvaya: pancajanyam–the conchshell named Pancajanya; hrsika-isah–Hrsikesa (Krsna, the Lord who directs the senses of the devotees); devadattam–the conchshell named Devadatta; dhanam-jayah–Dhananjaya (Arjuna, the winner of wealth); paundram–the conch named Paundra; dadhmau–blew; maha-sankham–the terrific conchshell; bhima-karma–one who performs herculean tasks; vrka-udarah–the voracious eater (Bhima).
Translation: Then, 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 Paundram.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Now the names of the conch shells sounded by the Supreme Lord Krishna, Arjuna and Bhima are being described. The names Dhananjaya is used for Arjuna and means winner of wealth. The name Vikroda is used for Bhima and can mean he of terrible deeds or he whose appetite is voracious just like a wolf’s.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Pancajanya is the name of Lord Krishna’s divine, transcendental conch shell and the other names mentioned are the conch shells of the five Pandavas. This signifies that there were many such divine conch shells present on the side of the Pandavas but on the side of the Kauravas there were not any and so none were mentioned. By referring to Lord Krishna as Hrsikesa, the director of everyone’s senses it is indicative that with the Supreme Lord directing their cause victory was certain for the Pandavas. The use of the name dhanajaya for Arjuna meaning conqueror of riches indicates that he would conquer all the wealth by defeating all the rich and powerful kings arrayed against him on the battlefield and with the word karma meaning reactions to actions added to the name of Bhima refers to his slaying the demon Hidamba after he and his mother and brothers were forced to flee their burning house instigated by Duryodhana and indicates what is in store for him in the future.
There is no comentary to this verse. Awaiting contributions
.
Kesava Kasmiri’s Commentary
In order to subtly convey the superiority of the Pandavas, Sanjaya expresses in this verse beginning with the word pancajanyam which is the name of Lord Krishna’s transcendental conch shell and then mentions the names of the divine conch shells of Arjuna and Bhima.
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अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः |
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ||१- १६||
anantavijaya.n rAjA kuntIputro yudhiShThiraH .
nakulaH sahadevashcha sughoShamaNipuShpakau.||1-16||
Show Translation, Anvaya and Commentaries: Sloka 1.16
Anvaya: ananta-vijayam–the conch named Ananta-vijaya; raja–the king; kunti-putrah–the son of Kunti; yudhisthirah–Yudhisthira; nakulah–Nakula; sahadevah–Sahadeva; ca–and; sughosa-manipuspakau–the conches named Sughosa and Manipuspaka;
Translation: King Yudhisthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
There is no Comentary to this verse. Awaiting Contributions.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
The use of the word raja meaning king illustrates Yudhisthira receiving that title from the Rasasuya ceremony he successfully performed by receiving tribute from all other kings and crowning him so. Thus the superiority of the Pandavas is illustrated along with the inferiority of the Kauravas. By addressing Dhritarastra as prthivi-pate, Sanjaya is implying that the destruction of his dynasty by his own evil instigations and unrighteousness is eminent.
There is no comentary to this verse. Awaiting contributions
.
Kesava Kasmiri’s Commentary
The purport is that the conchshell Pancajanya of Lord Krishna and the conch shells Devadatta, Paundram, Anantavijaya, Sughosa and Manipuspaka of the five Panadvas are renowned and famous; but in the army of Duryodhana there are no famous conch shells with any names. The point is whoever has aligned themselves with the Supreme Lord Krishna as their protector, undoubtedly without question will always be victorious. Then the warriors of the Pandava army began to sound their conch shells. Sikhandi is the son of Drupada who was born out of penance especially to slay Bhishma. Dristradyumna was born from a fire sacrifice especially to slay Drona. Satyaki was invincible like Arjuna never knowing defeat. So this verse is indirectly revealing to Dhritarastra that he should not entertain any ideas that his son Duryodhana will be victorious in the battle even with the assistance of Bhishma and Drona.
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काश्यश्च परमेष्वासः शिखण्डी च महारथः |
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ||१- १७||
dhR^iShTadyumno virATashcha sAtyakishchAparAjitaH.||1-17||
Show Translation, Anvaya and Commentaries: Sloka 1.17
Anvaya: kasyah–the King of Kasi (Varanasi); ca–and; parama-isu-asah–the great archer; sikhandi–Sikhandi; ca–also; maha-rathah–one who can fight alone against thousands; dhrstadyumnah–Dhrstadyumna (the son of King Drupada); viratah–Virata (the prince who gave shelter to the Pandavas while they were in disguise); ca–also; satyakih–Satyaki (the same as Yuyudhana, the charioteer of Lord Krsna); ca–and; aparajitah–who were never vanquished before;
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 and the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the son of Subhadra, greatly armed, all blew their respective conchshells.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
There is no Commentary to this verse. Awaiting Contributions
.
Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
The use of the word raja meaning king illustrates Yudhisthira receiving that title from the Rasasuya ceremony he successfully performed by receiving tribute from all other kings and crowning him so. Thus the superiority of the Pandavas is illustrated along with the inferiority of the Kauravas. By addressing Dhritarastra as prthivi-pate, Sanjaya is implying that the destruction of his dynasty by his own evil instigations and unrighteousness is eminent.
.
There is no commentary for this verse. Awaiting contributions.
Kesava Kasmiri’s Commentary
The purport is that the conchshell Pancajanya of Lord Krishna and the conch shells Devadatta, Paundram, Anantavijaya, Sughosa and Manipuspaka of the five Panadvas are renowned and famous; but in the army of Duryodhana there are no famous conch shells with any names. The point is whoever has aligned themselves with the Supreme Lord Krishna as their protector, undoubtedly without question will always be victorious. Then the warriors of the Pandava army began to sound their conch shells. Sikhandi is the son of Drupada who was born out of penance especially to slay Bhishma. Dristradyumna was born from a fire sacrifice especially to slay Drona. Satyaki was invincible like Arjuna never knowing defeat. So this verse is indirectly revealing to Dhritarastra that he should not entertain any ideas that his son Duryodhana will be victorious in the battle even with the assistance of Bhishma and Drona.
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द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते |
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ||१- १८||
drupado draupadeyAshcha sarvashaH pR^ithivIpate .
saubhadrashcha mahAbAhuH shaN^khAndadhmuH pR^ithakpR^ithak.h.||1-18||
Show Translation, Anvaya and Commentaries: Sloka 1.18
Anvaya: drupadah–Drupada, the King of Pancala; draupadeyah–the sons of Draupadi; ca–also; sarvasah–all; prthivi-pate–O King; saubhadrah–the son of Subhadra (Abhimanyu); ca–also; maha-bahuh–mighty-armed; sankhan–conchshells; dadhmuh–blew; prthak prthak–each separately.
Translation: King Yudhisthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata and the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the son of Subhadra, greatly armed, all blew their respective conchshells.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
There is no Commentary to this verse. Awaiting Contributions
.
Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
The use of the word raja meaning king illustrates Yudhisthira receiving that title from the Rasasuya ceremony he successfully performed by receiving tribute from all other kings and crowning him so. Thus the superiority of the Pandavas is illustrated along with the inferiority of the Kauravas. By addressing Dhritarastra as prthivi-pate, Sanjaya is implying that the destruction of his dynasty by his own evil instigations and unrighteousness is eminent.
.
There is no commentary for this verse. Awaiting contributions.
Kesava Kasmiri’s Commentary
The purport is that the conchshell Pancajanya of Lord Krishna and the conch shells Devadatta, Paundram, Anantavijaya, Sughosa and Manipuspaka of the five Panadvas are renowned and famous; but in the army of Duryodhana there are no famous conch shells with any names. The point is whoever has aligned themselves with the Supreme Lord Krishna as their protector, undoubtedly without question will always be victorious. Then the warriors of the Pandava army began to sound their conch shells. Sikhandi is the son of Drupada who was born out of penance especially to slay Bhishma. Dristradyumna was born from a fire sacrifice especially to slay Drona. Satyaki was invincible like Arjuna never knowing defeat. So this verse is indirectly revealing to Dhritarastra that he should not entertain any ideas that his son Duryodhana will be victorious in the battle even with the assistance of Bhishma and Drona.
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स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् |
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ||१- १९||
atha vyavasthitAndR^iShTvA dhArtarAShTrAn.h kapidhvajaH .
pravR^itte shastrasampAte dhanurudyamya pANDavaH.||1-19||
Show Translation, Anvaya and Commentaries: Sloka 1.19
Anvaya: sah–that; ghosah–vibration; dhartarastranam–of the sons of Dhrtarastra; hrdayani–hearts; vyadarayat–shattered; nabhah–the sky; ca–also; prthivim–the surface of the earth; ca–also; eva–certainly; tumulah–uproarious; abhyanunadayan–by resounding.
Translation:The blowing of these different conchshells became uproarious, and thus, vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Lord Krishna being so beseeched and entreated to reveal more about His vibhuti or divine, transcendental opulence speaks the word hanta which is a very affectionate term of address.
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Madhvacarya’s Commentary
There is no Commentary to this verse. Awaiting Contributions.
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Ramanuja’s Commentary
The word Lord Krishna uses to describe His atma-vibhutayah or His personal divine transcendental opulence is pradhanyatah which means prominent, the most exalted of His manifestations for it would not be possible to recount them all as His glories are perpetual. Throughout this chapter the Supreme Lord Krishna has expressed His power of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of the Supreme Lord. His yoga denotes the rulership as the creator of all and His vibhuti denotes the governance of all living entities as displayed by His residing in the etheric heart of every living entity. This also includes the functions of creator, preserver and destroyer of the total material manifestation.
Kesava Kasmiri’s Commentary
So requested Lord Krishna agrees to reveal more about His vibhuti or divine, transcendental opulence; but only those most prominent as there is no limit to His opulence and His glories are endless. The use of vocative particle hanta inferring dear one is very personal and indicates compassionate affection. .
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लो व्यनु
अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः |
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ||१- २०||
atha vyavasthitAndR^iShTvA dhArtarAShTrAn.h kapidhvajaH .
pravR^itte shastrasampAte dhanurudyamya pANDavaH.||1-20||
Show Translation, Anvaya and Commentaries: Sloka 1.20
Anvaya: atha–thereupon; vyavasthitan–situated; drstva–looking upon; dhartarastran–the sons of Dhrtarastra; kapi-dhvajah–one whose flag is marked with Hanuman; pravrtte–while about to engage; sastra-sampate–the arrows released; dhanuh–bow; udyamya–after taking up; pandavah–the son of Pandu (Arjuna); hrsikesam–unto Lord Krsna; tada–at that time; vakyam–words; idam–these; aha–said; mahi-pate–O King.
Translation:O King, at that time Arjuna, the son of Pandu, who was seated in his chariot, his flag marked with Hanuman, took up his bow and prepared to shoot his arrows, looking at the sons of Dhrtarastra. O King, Arjuna then spoke to Hrsikesa [Krsna] these words:
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Now commencing Lord Krishna describes the nature of His Supreme Divinity commencing with the reality that He is the Supreme Soul residing in the etheric heart of all sentient beings as monitor of all their thought and actions. Then He reveals that He is the sole cause of all living entities in existence which includes their beginning or origin, their middle meaning their continuance and their ending which means dissolution,
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Madhvacarya’s Commentary
There is no Commentary to this verse. Awaiting Contributions.
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Ramanuja’s Commentary
Ramanuja’s Commentary
Within the etheric hearts of all living entities is enthroned the atma or eternal soul which comprises the spiritual body of the Supreme Lord Krishna. To be the eternal atma is to be in every respect the support, the ruler and controller of the living entities and to be blessed with the atma is to be eternally connected to the Supreme Lord lifetime after lifetime forever. The Brihadaranya Upanisad V.VII.XV beginning yas sarvashu bhuteshu tishthan sarvebhyo bhutebhyo states: He who is enthroned in the heart of all beings, Who is the innermost of all beings, Whom all the beings know not, Whom all beings form His spiritual body, Who rules the interior of all beings, is the atma, the antaryami the immortal inner ruler. In the same Upanisad V.VII.XXII beginning ya atmani tisthan atmano it states: He who is enthroned within the atma, Who resides within the interior of the atma, Whom even the atma does not know, Whom all atma’s are the spiritual body, Who rules the interior of the atma is paramatma the Supreme atma of all. So enthroned as such within the atma of all living entities as paramatma the Supreme Lord is the beginning, the middle and the end of all beings and their cause, their evolution and their dissolution.
So now that it has been shown how the Supreme Lord abides within all His manifested beings as the atma and how all terms regarding the atma in their ultimate reference samanadhi-karanya which means two or more terms signifying different ideas but referring to a singular object connotes the Supreme Lord Himself. Such references concerning the relationship between the Supreme Lord and His manifested creation will be illustrated by many notable examples. Verily only then do all such terms have the ultimate connotation as referring to the Supreme Lord when He is residing within as the eternal atma. For example the terms of demigod, human, animal, tree etc. although denotative of the corporeal exterior, is connotative of the eternal soul which indwells within those exterior forms. The same rule holds true in regard to terms ultimately connotative in referring to the Supreme Lord in His aspect as the eternal soul of all living things as well. Movable or immovable nothing exists without the Supreme Lord Krishna and so all are dependent upon the Him.
Kesava Kasmiri’s Commentary
Another source of fear for Duryodhana is indicated by the description of how the tumultuous blasts of the mighty warriors of the Pandava army sounding their conchshells shattered the hearts of Duryodhana’s army the Kauravas. Shattering the heart means the sound created excruciating pain within their hearts due to its volatile nature. How was this accomplished? By the violent force contained within the blasts which reverberating, filled the earth and the sky with echoes.
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अर्जुन उवाच |
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ||१- २१||
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् |
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ||१- २२||
hR^iShIkesha.n tadA vAkyamidamAha mahIpate .
arjuna uvAcha .
senayorubhayormadhye ratha.n sthApaya me.achyuta. ||1-21||
yAvadetAnnirIkShe.ahaM yoddhukAmAnavasthitAn.h .
kairmayA saha yoddhavyamasmin.h raNasamudyame. ||1-22||
Show Translation, Anvaya and Commentaries: Sloka 1.21,1.22
Anvaya:Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see who is present here, who is desirous of fighting, and with whom I must contend in this great battle attempt.
Translation:O King, at that time Arjuna, the son of Pandu, who was seated in his chariot, his flag marked with Hanuman, took up his bow and prepared to shoot his arrows, looking at the sons of Dhrtarastra. O King, Arjuna then spoke to Hrsikesa [Krsna] these words:
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Addressing Lord Krishna again as Acutya the infallible one, Arjuna requested Him to place the chariot between the two armies. Why would Arjuna request that the chariot be placed between the two armies like a spectator? It was so he could see those with whom he would soon be fighting.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Arjuna is now speaking beginning with the words: senayor ubhayor. By saying O Acyuta meaning infallible, Arjuna addresses Lord Krishna as the one who is never contrary to His inherent qualities of affection for His devotees and His Supreme Majesty and so he states thus being guided by those very qualities place my chariot as I have instructed.
The reason for placing the chariot as instructed is being explained by the verse beginning: yavad etan. The Kauravas are only desirous of war not peace and externally appear unmoved by trepidation. One might say that Arjuna is a warrior not a spectator, so what is the necessity of viewing the enemy? The answer to this is that since the battle is taking place between relatives, Arjuna desires to see just what friends have joined the ranks of the enemy that he will have to fight. If it is argued that out of friendship these friends seeing him would want to make a truce, the answer is given by the verse beginning with: yotsyamanan meaning they have only come to fight.
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Ramanuja’s Commentary
Duryodhana while witnessing the strength of the Pandavas army supported by the might of Bhima weighed his own armies strength under the command of Bhishma and perceiving the mood of his perceptor Dronacarya, he could understand the inadequacy in his own troops and the perfection of strength on the Pandavas side to be victorious and internally this aggrieved him heavily. Bhishma seeing all this gave a roar like a lion and blew a mighty, reverberating blast on his conchshell which was followed by a tumultous beating of drums, blaring of horns and blasting of conchshells as if indicative of the victory in order to cheer up Duryodhana. Immeadiately upon hearing this Lord Krishna and Arjuna seated in their majestic chariot capable of conquering all the worlds; both seized their conchshells and reverberated a sound that shook all the worlds. Thereafter Bhima, Yudhisthira, Nakula and Sahadeva and the rest of the maha-rathas of the Pandava army blew their conchshells and the roar which was heard cleaved the hearts of Duryodhana and the army of the Kauravas and in their hearts they felt that the battle was already lost. Thus did Sanjaya narrate to Dhritarashtra whose only concern was for the success of his son Duryodhana and the Kauravas in the battle.
Kesava Kasmiri’s Commentary
Addressing Lord Krishna as Acutya, the infallible one, Sanjaya repeats Arjuna request to Lord Krishna to position the chariot in the middle, between the two firmly opposing armies indicating the mighty strength of Lord Krishna firmness on all sides. There is no rule of warfare stating that one should fight in only one place. Yet why should Arjuna request to have the chariot stationed between the two armies? In this verse he states that he wishes to observe those arrayed against him desiring to fight. If it is asked has he come to witness the battle as a spectator or to fight? Arjuna has no intention of being a spectator; but to see those opponents who he is worthy to fight against and who are worthy to fight against him.
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योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः |
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ||१- २३||
otsyamAnAnavekShe.ahaM ya ete.atra samAgatAH .
dhArtarAShTrasya durbuddheryuddhe priyachikIrShavaH.||1-23||
Show Translation, Anvaya and Commentaries: Sloka 1.23
Anvaya: yotsyamanan–those who will be fighting; avekse–let me see; aham–I; ye–who; ete–those; atra–here; samagatah–assembled; dhartarastrasya–the son of Dhrtarastra; durbuddheh–evil-minded; yuddhe–in the fight; priya–well; cikirsavah–wishing.
Translation:Let me see those who have come here to fight, wishing to please the evil-minded son of Dhrtarastra.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Of the 11 Rudras the vibhuti or divine, transcendental opulence of the Supreme Lord Krishna is Sankara which is synonymous with Shiva as given in Mahabharata. Although His vibhuti Kuvera, the lord of wealth being the treasurer of the demigods is a Yakshas and not a demonic Rakshasas they are included together because in regard to cruelty they are both alike. Among the eight Vasus His vibhuti is Pavaka the fire-god known as Agni. Of lofty mountains possessing peaks His vibhuti Mt. Sumeru.
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Madhvacarya’s Commentary
There is no Commentary to this verse. Awaiting Contributions.
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Ramanuja’s Commentary
Lord Krishna reveals of the 11 Rudras or expansions of destruction, His vibhut or divine, transcendental opulence is Sankara a name for Shiva and of the 8 Vasus His vibhuti is Pavaka which is Agni the fire-god.
So now that it has been shown how the Supreme Lord abides within all His manifested beings as the atma and how all terms regarding the atma in their ultimate reference samanadhi-karanya which means two or more terms signifying different ideas but referring to a singular object connotes the Supreme Lord Himself. Such references concerning the relationship between the Supreme Lord and His manifested creation will be illustrated by many notable examples. Verily only then do all such terms have the ultimate connotation as referring to the Supreme Lord when He is residing within as the eternal atma. For example the terms of demigod, human, animal, tree etc. although denotative of the corporeal exterior, is connotative of the eternal soul which indwells within those exterior forms. The same rule holds true in regard to terms ultimately connotative in referring to the Supreme Lord in His aspect as the eternal soul of all living things as well. Movable or immovable nothing exists without the Supreme Lord Krishna and so all are dependent upon the Him.
Kesava Kasmiri’s Commentary
Among the 11 Rudras or demigods of destruction, Lord Krishna’s vibhuti or divine, transcendental opulence is Sankara which is synonymous with Shiva. Of the Yakshas and Rakshasas, His vibhuti is Kuvera the lord of wealth and treasurer of the demigods and of the 8 Vasus, His vibhuti is Pavaka the firegod Agni.
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एवमुक्तो हृषीकेशो गुडाकेशेन भारत |
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ||१- २४||
sanjaya uvAcha .
evamukto hR^iShIkesho guDAkeshena bhArata .
senayorubhayormadhye sthApayitvA rathottamam.h.||1-24||
Show Translation, Anvaya and Commentaries: Sloka 1.24
Anvaya: sanjayah–Sanjaya; uvaca–said; evam–thus; uktah–addressed; hrsikesah–Lord Krsna; gudakesena–by Arjuna; bharata–O descendant of Bharata; senayoh–of armies; ubhayoh–of both; madhye–in the midst of; sthapayitva–by placing; ratha-uttamam–the finest chariot.
Translation:Sanjaya said: O descendant of Bharata, being thus addressed by Arjuna, Lord Krsna drew up the fine chariot in the midst of the armies of both parties.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
What happenned after that? Being so requested by Arjuna who is also called Gudakesa because he had mastered the ability to go without sleep.
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Madhvacarya’s Commentary
There is no Commentary to this verse. Awaiting Contributions.
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Lord Krishna reveals that of priests His vibhuti or divine, transcendental opulence is Brihaspati the chief priest of all the demigods. The word senaninam means generals or commanders of armies of them all Lord Krishna’s vibhuti is Skanda who commands the armies of the demigods and is known as Kartikeya the son of Shiva.
Kesava Kasmiri’s Commentary
Among priests know Lord Krishna’s vibhuti or divine, transcendental opulenceto be Brihaspati the chief priest of all the demigods and among warrior chiefs know His vibhuti to be Skandah the general and commander of the army of the demigods and is known as Kartikeya.
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भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् |
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ||१- २५||
bhIShmadroNapramukhataH sarveShA.n cha mahIkShitAm.h .
uvAcha pArtha pashyaitAnsamavetAnkurUniti.||1-25||
Show Translation, Anvaya and Commentaries: Sloka 1.25
Anvaya: bhisma–Grandfather Bhisma; drona–the teacher Drona; pramukhatah–in front of; sarvesam–all; ca–also; mahi-ksitam–chiefs of the world; uvaca–said; partha–O Partha (son of Prtha); pasya–just behold; etan–all of them; samavetan–assembled; kurun–all the members of the Kuru dynasty; iti–thus.
Translation:Sanjaya said:In the presence of Bhisma, Drona and all other chieftains of the world, Hrsikesa, the Lord, said, Just behold, Partha, all the Kurus who are assembled here.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Of sound vibrations Lord Krishna’s vibhuti or divine, transcendental opulence manifests as the sacred monosyllable OM which is uttered before every Vedic ritual can begin. The words ekam aksaram directly refers to OM. Of all acts of worship and propitiation Lord Krishna’s vibhuti manifests as japa-yajno or the reverential chanting of the holy names of the Supreme Lord with bhakti or exclusive loving devotion. Of immovable things His vibhuti is the towering Himalaya’s, the highest mountains on Earth.
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Madhvacarya’s Commentary
There is no Commentary to this verse. Awaiting Contributions.
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Ramanuja’s Commentary
Lord Krishna reveals that of the holy sages His vibhuti is Bhrigu. The word giram means articulate sound vibrations of these Lord Krishna’s vibhuti is the all powerful monosyllable OM. Of all yagna or propitiation and worship to the Supreme Lord, the best and most elevated is japa-yagno the reverential and devotional chanting of the Supreme Lord Krishna holy names. Of terrestrial mountains His vibhuti is the mighty Himalayas.
Kesava Kasmiri’s Commentary
Of articulate sound vibrations Lord Krishna’s vibhuti or divine, transcendental opulence is the monosyllable OM the root of all sound. Among yagna or propitiation and worship of the Supreme Lord, His vibhuti is japa- yagno or the devoted chanting of the Supreme Lord Krishna’s holy names. Of immovable mountains His vibhuti is the Himalaya mountains.
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तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् |
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ||१- २६||
tatrApashyatsthitAnpArthaH pitR^Inatha pitAmahAn.h .
AchAryAnmAtulAnbhrAtR^InputrAnpautrAnsakhI.nstathA. ||1-26||
Show Translation, Anvaya and Commentaries: Sloka 1.26
Anvaya: tatra–there; apasyat–he could see; sthitan–standing; parthah–Arjuna; pitrn–fathers; atha–also; pitamahan–grandfathers; acaryan–teachers; matulan–maternal uncles; bhratrn–brothers; putran–sons; pautran–grandsons; sakhin–friends; tatha–too; svasuran–fathers-in-law; suhrdah–well-wishers; ca–also; eva–certainly; senayoh–of the armies; ubhayoh–of both parties; api–including.
Translation:There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his father-in-law and well-wishers–all present there.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Of trees Lord Krishna’s vibhuti or divine, transcendental opulence is the Asvtthah or sacred Banyan tree. Of celestial sages being those who as demigods became proficient in singing Vedic hymns and promulgating bhakti or exclusive loving devotion to the Supreme Lord, His vibhuti is Narada. And among those who from their very birth were knowledgeable of the Ultimate Truth and perfected beings, His vibhuti is the saint known as Kapiladeva the son of Devahuti.
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Madhvacarya’s Commentary
Lord Krishna states the word siddhanam meaning of perfected beings, His vibhuti is Kapila the son of Devahuti. The name Kapila is very interesting. Ka means of wonderful form, pi means to nuture and la means to absorb the worlds. The words priti or love, sukham or pleasure and ananda or bliss are corresponding words. The avatar Kapila having complete awareness knows past, present and future. In the Bavravya section is stated: Kapiladeva is aware of all that was born previously, all that is being born now and all that will be born subsequently. Through immeasurable pleasure, through nourishment, through bliss and through Kapiladeva can be known.
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Ramanuja’s Commentary
Of trees Lord Krishna’s vibhuti or divine, transcendental opulence is the sacred Asvattha worshippable by everyone. Of elevated sages His vibhuti is Narada because of his phenomenal level of bhakti or exclusive loving devotion unto the Supreme Lord.
Kesava Kasmiri’s Commentary
Among trees Lord Krishna’s vibhuti or divine, transcendental opulence is the Asvattha or the sacred Banyan tree also called the holy fig tree and known as Ficus Bengalensis. Among celestial sages His vibhuti is Narada of exceptional bhakti or loving devotion. Of the Gandarvas or celestial singers and musicians His vibhuti is Citraratha of outstanding singing. Of perfected beings who have since inception acquired spiritual wisdom, dispassion, renunciation etc. and are endowed with great purity, holiness and enlightenment possessing all siddhis or supernatural powers, His vibhuti is Kapiladeva the son of Kardama Muni and Devahuti.
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श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि |
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ||१- २७||
shvashurAnsuhR^idashchaiva senayorubhayorapi .
tAnsamIkShya sa kaunteyaH sarvAnbandhUnavasthitAn.h. (1-27)
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Show Translation, Anvaya and Commentaries: Sloka 1.27
Anvaya: tan–all of them; samiksya–after seeing; sah–he; kaunteyah–the son of Kunti; sarvan–all kinds of; bandhun–relatives; avasthitan–situated; krpaya–by compassion; paraya–of a high grade; avistah–overwhelmed by; visidan–while lamenting; idam–thus; abravit–spoke.
Translation:When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus:
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
There is no Commentary to this verse. Awaiting Contributions.
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Madhvacarya’s Commentary
In answer to the question what did Arjuna do next? Sanjaya replies with a mood to console the blind Dhritarastra whose mind was visibly disturbed by the doubt that his son Duryodhana might not be victorious but could indeed lose the entire kingdom. Dhritarastra previously had not the slightest intention of giving back to the Pandavas, the children of his deceased brother Pandu, their rightful share of the kingdom. Then when the Pandavas had to suffer further miseries in the forest for 13 years did he consider giving them a reprieve. But in the process of undergoing various trails and tribulations of forest life, Arjuna received many divine weapons from Siva and Indra and his mighty Gandiva bow bestowed upon him by Agni. Arjuna although being protected by Lord Krishna and fully capable of defeating the belligerent warriors of the Kaurava army when he saw so many of his family and friends arrayed against him he became overwhelmed with compassion for them.
One might wonder how is it possible that just before battle such a mighty warrior as Arjuna is smitten so untimely with feelings of compassion. Arjuna is being referred to as Kaunteya the son of Kunti who is the exalted sister of Vasudeva who Lord Krishna accepted as His father. Vasudeva was so magnanimous and compassionate that he forgave Kamsa who was an incurable sinner. So feeling some pity for them Arjuna forlornly spoke the words found in the next verse.
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Ramanuja’s Commentary
There is no Commentary to this verse. Awaiting Contributions
Kesava Kasmiri’s Commentary
In answer to the question what did Arjuna do next? Sanjaya replies with a mood to console the blind Dhritarastra whose mind was visibly disturbed by the doubt that his son Duryodhana might not be victorious but could indeed lose the entire kingdom. Dhritarastra previously had not the slightest intention of giving back to the Pandavas, the children of his deceased brother Pandu, their rightful share of the kingdom. Then when the Pandavas had to suffer further miseries in the forest for 13 years did he consider giving them a reprieve. But in the process of undergoing various trails and tribulations of forest life, Arjuna received many divine weapons from Siva and Indra and his mighty Gandiva bow bestowed upon him by Agni. Arjuna although being protected by Lord Krishna and fully capable of defeating the belligerent warriors of the Kaurava army when he saw so many of his family and friends arrayed against him he became overwhelmed with compassion for them.
One might wonder how is it possible that just before battle such a mighty warrior as Arjuna is smitten so untimely with feelings of compassion. Arjuna is being referred to as Kaunteya the son of Kunti who is the exalted sister of Vasudeva who Lord Krishna accepted as His father. Vasudeva was so magnanimous and compassionate that he forgave Kamsa who was an incurable sinner. So feeling some pity for them Arjuna forlornly spoke the words found in the next verse. .
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कृपया परयाविष्टो विषीदन्निदमब्रवीत् |
अर्जुन उवाच |
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ||१- २८||
kR^ipayA parayAviShTo viShIdannidamabravIt.h .
arjuna uvAcha .
dR^iShTvema.n svajana.n kR^iShNa yuyutsu.n samupasthitam.h.||1-28||
Show Translation, Anvaya and Commentaries: Sloka 1.28
Anvaya: arjunah–Arjuna; uvaca–said; drstva–after seeing; imam–all these; sva-janam–kinsmen; krsna–O Krsna; yuyutsum–all in fighting spirit; samupasthitam–all present; sidanti–quivering; mama–my; gatrani–limbs of the body; mukham–mouth; ca–also; parisusyati–drying up.
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.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Anticipating a question, what did Arjuna say next? This verse and all the verses until the end of chapter one will describe what he said. O Krsna, seeing these relatives directly in front of me ready to fight, my limbs meaning hands, arms, legs and feet fail me and my mouth is completely parched.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
What Kaunteya who is Arjuna the son of Kunti had started speaking is being expressed by the words beginning with drstveman. Although the word svajanam is in the singular tense it actually refers to the members of Arjunas dynasty. As per the Amarkosa the Sanskrit lexicon the word svajanam means relative, friend, comrade, kinsmen by marriage, etc. Thus Arjuna by seeing them all, his hands, legs and other bodily limbs became numb and by the use of the word parisusyati which means drying up. It is said that the drying up of the mouth is much more excruciating than exertions of hard labour. .
Lord Krishna reveals that of priests His vibhuti or divine, transcendental opulence is Brihaspati the chief priest of all the demigods. The word senaninam means generals or commanders of armies of them all Lord Krishna’s vibhuti is Skanda who commands the armies of the demigods and is known as Kartikeya the son of Shiva.
Kesava Kasmiri’s Commentary
Arjuna exclaims to Lord Krishna his reasoning in this verse with the words drstva iman svajanam after seeing all these kinsman and ends with me
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सीदन्ति मम गात्राणि मुखं च परिशुष्यति |
वेपथुश्च शरीरे मे रोमहर्षश्च जायते ||१- २९||
sIdanti mama gAtrANi mukha.n cha parishuShyati .
vepathushcha sharIre me romaharShashcha jAyate.||1-29||
Show Translation, Anvaya and Commentaries: Sloka 1.29
Anvaya: arjunah–Arjuna; uvaca–said; drstva–after seeing; imam–all these; sva-janam–kinsmen; krsna–O Krsna; yuyutsum–all in fighting spirit; samupasthitam–all present; sidanti–quivering; mama–my; gatrani–limbs of the body; mukham–mouth; ca–also; parisusyati–drying up.
Translation:My whole body is trembling, and my hair is standing on end. My bow Gandiva is slipping from my hand, and my skin is burning.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Moreover my body which is trembling with horripilation, with a bristling of hairs; slips, falls down and is burning, feeling scorched all over.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Vepathuh means trembling, romaharsah means horripilation, the Gandiva bow slipping from his hand shows impatience and paridahyate which is burning of the skin is a burning of the heart also.
There are no Commentary to this verse..Awaiting Contributions
Kesava Kasmiri’s Commentary
Here Arjuna is vividly illustrating how the shock and horror of the upcoming war is starting to affect him. His physical body is being attacked by weakness of limbs, parchness of throat, horripilation and hair standing on end. Even his famous Gandiva bow slipping from his hand.
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गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते |
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ||१- ३०||
gANDIva.n sra.nsate hastAttvakchaiva paridahyate .
na cha shaknomyavasthAtuM bhramatIva cha me manaH.||1-30||
Show Translation, Anvaya and Commentaries: Sloka 1.30
Anvaya: na–nor; ca–also; saknomi–am I able; avasthatum–to stay; bhramati–forgetting; iva–as; ca–and; me–my; manah–mind; nimittani–causes; ca–also; pasyami–I foresee; viparitani–just the opposite; kesava–O killer of the demon Kesi (Krsna).
Translation:My whole body is trembling, and my hair is standing on end. My bow Gandiva is slipping from my hand, and my skin is burning.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Furthermore I am not able to stand here and compose myself for I see adverse omens and portents which forebode evil.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
It is as if my mind is unsteady. With these words of dejection the weakness of Arjuna is disclosed and it can be understood that he is close to losing consciousness. He says: in in this war I am seeing the consequence of opposing results. This means that even if he were victorious in obtaining the kingdom he would not feel any satisfaction. To the contrary he would feel just the opposite, he would feel remorse. Here in this sense the word nimittani meaning inauspicious omens is not given as a symptom but as a result.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
The burning sensation in his skin and tremors in the left side of the body are all indicative of evil forecasting adverse omens of dire consequences.
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निमित्तानि च पश्यामि विपरीतानि केशव |
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ||१- ३१||
nimittAni cha pashyAmi viparItAni keshava .
na cha shreyo.anupashyAmi hatvA svajanamAhave.||1-31||
Show Translation, Anvaya and Commentaries: Sloka 1.31
Anvaya: na–nor; ca–also; sreyah–good; anupasyami–do I foresee; hatva–by killing; sva-janam–own kinsmen; ahave–in the fight; na–nor; kankse–do I desire; vijayam–victory; krsna–O Krsna; na–nor; ca–also; rajyam–kingdom; sukhani–happiness thereof; ca–also.
Translation:I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krsna, desire any subsequent victory, kingdom, or happiness.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
There is no Commentary to this verse. Awaiting Contributions
.
Madhvacarya’s Commentary
There is no Commentary to this verse. Awaiting Contributions.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
Here Arjuna exclaims that he cannot foresee any benefit from slaying his own kinsman in battle. In the Vedic scriptures it is revealed that in this world 2 types of living entities are automatically granted entrance to the heavenly planets: one being the renunciate who is disciplined in the practice of yoga and the other is the warrior slain in battle. So Arjunas arguement is that although there is provision for the slain, there is no declaration of any merit for the slayer.
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न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ||१- ३२|||
na kAN^kShe vijaya.n kR^iShNa na cha rAjya.n sukhAni cha .
ki.n no rAjyena govinda kiM bhogairjIvitena vA.||1-32||
Show Translation, Anvaya and Commentaries: Sloka 1.32
Anvaya: kim–what use; nah–to us; rajyena–is the kingdom; govinda–O Krsna; kim–what; bhogaih–enjoyment; jivitena–by living; va–either; yesam–for whom; arthe–for the matter of; kanksitam–desired; nah–our; rajyam–kingdom; bhogah–material enjoyment; sukhani–all happiness; ca–also;
Translation:O Govinda, of what avail to us are kingdoms, happiness or even life itself when all those for whom we may desire them are now arrayed in this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive? O maintainer of all creatures, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Arjuna says moreover, I see no good etc. That he does not see any benefit from slaying family members opposed in battle. It may be argued to him that by fighting them it will lead to victory; but he has already said that he doesn’t desire victory. This is being expanded in verse 32 beginning with kim tu rajyena up to the end of verse 33. They for whose sake we deisre sovereignty are assembled here to fight giving up life and wealth, meaning undergoing such sacrifice. Therefore of what use will sovereignty be to us?(verses 34 & 35 also)
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
By Arjuna addressing Lord Krishna as Govinda expresses that since Lord Krishna is the knower of all the functions of the senses, Lord Krishna is also the knower of his mind. The reason for not desiring the kingdom etc. are given in the second half of verse 32 beginning: yesam arthe. One can desire a kingdom for the happiness of ones kinsman even at the cost of ones own life; but in this battle when the destruction of ones kin is certain it is a fruitless desire to engage in battle. If it is put forth that although Arjuna out of compassion might not wish to slay his enemies; but it is certain that his enemies will surely slay him to keep the kingdom free from thorns. To answer this Arjuna is saying even if they intend to slay him he will not slay them. He says: I do not desire the rulership of the three worlds let alone this tract of land called Earth. If it is argued that Arjuna could slay only the sons of Dhritarastra who caused the Pandavas so much troubles and leave all the others warriors alive then to answer this Arjuna is saying: what pleasure is there for us the Pandavas to kill the sons of Dhritarastra? In expectation of temporary, earthly pleasures, fratricide is not in any way an appropriate action and will only insure eternal damnation to hell. By Arjuna addressing Lord Krishna as Janardana which means He who always naturally protects His devotees; that since He has appeared for removing the sins from this world, then He can just slay all these sinners Himself and since Lord Krishna is the Supreme Lord there is no question of Him incurring any sinful reaction for causing their deaths.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
It could be put forth that even if there is no reward in the heavenly planets there would still be royal luxuries and kingly enjoyments in this world for the slayer. To refute this supposition in this verse Arjuna declares what use are these? The explanation of Arjuna addressing Lord Krishna by the vocative Govinda indicates that since the Lord is the possessor of eternal existence, consciousness and bliss, Arjuna is imploring that the Lord should satiate him with this bliss. In the word Govinda, go stands for the senses and vinda stands for He who attracts and directs the senses. So Arjuna feeling great despair contemplating the prospect of immense slaughter as a consequence of war is requesting Lord Krishna to properly direct his senses for his ultimate benefit.
If it were to be submitted that even if Arjuna, being the son of Pandu and Kunti had no desire for royal luxuries and kingly enjoyments, for the sake of his relatives such desires are appropriate. This is neutralised by this verse which stating that all those relatives for whose sake these desires would be appropriate are on the battlefield ready for war. Therefore in this context Arjuna has no need to fight.
It may be argued that even if Arjuna thinks of them as relatives, if he does not slay them, they will certainly slay him. So Arjuna should slay them all and rule over the entire kingdom. To refute this Arjuna states that he never desires to slay them, even if they wish to slay him. Arjuna addressing Lord Krishna with the vocative Madhusudana is giving reference to Lord Krishna terminating the existence of a demon name Madhu in a previous time. The name is used to give credence to Arjuna’s position by illustrating as an example that demons are to be exterminated and not relatives.
Arjuna exclaims here that even for dominion of all the worlds he would not wish to slay the sons of Dhritarastra, let alone for a kingdom on the earth. By addressing Lord Krishna with the vocative Janardana meaning He who destroys the ignorance of His devotees, Arjuna is supplicating Lord Krishna to destroy his ignorance as well.
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न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ||१- ३२|||
na kAN^kShe vijaya.n kR^iShNa na cha rAjya.n sukhAni cha .
ki.n no rAjyena govinda kiM bhogairjIvitena vA.||1-33||
Show Translation, Anvaya and Commentaries: Sloka 1.33
Anvaya: te–all of them; ime–these; avasthitah–situated; yuddhe–in this battlefield; pranan–lives; tyaktva–giving up; dhanani–riches; ca–also; acaryah–teachers; pitarah–fathers; putrah–sons; tatha–as well as; eva–certainly; ca–also; pitamahah–grandfathers; matulah
Translation:O Govinda, of what avail to us are kingdoms, happiness or even life itself when all those for whom we may desire them are now arrayed in this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive? O maintainer of all creatures, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Arjuna says moreover, I see no good etc. That he does not see any benefit from slaying family members opposed in battle. It may be argued to him that by fighting them it will lead to victory; but he has already said that he doesn’t desire victory. This is being expanded in verse 32 beginning with kim tu rajyena up to the end of verse 33. They for whose sake we deisre sovereignty are assembled here to fight giving up life and wealth, meaning undergoing such sacrifice. Therefore of what use will sovereignty be to us?(verses 34 & 35 also)
.
Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
By Arjuna addressing Lord Krishna as Govinda expresses that since Lord Krishna is the knower of all the functions of the senses, Lord Krishna is also the knower of his mind. The reason for not desiring the kingdom etc. are given in the second half of verse 32 beginning: yesam arthe. One can desire a kingdom for the happiness of ones kinsman even at the cost of ones own life; but in this battle when the destruction of ones kin is certain it is a fruitless desire to engage in battle. If it is put forth that although Arjuna out of compassion might not wish to slay his enemies; but it is certain that his enemies will surely slay him to keep the kingdom free from thorns. To answer this Arjuna is saying even if they intend to slay him he will not slay them. He says: I do not desire the rulership of the three worlds let alone this tract of land called Earth. If it is argued that Arjuna could slay only the sons of Dhritarastra who caused the Pandavas so much troubles and leave all the others warriors alive then to answer this Arjuna is saying: what pleasure is there for us the Pandavas to kill the sons of Dhritarastra? In expectation of temporary, earthly pleasures, fratricide is not in any way an appropriate action and will only insure eternal damnation to hell. By Arjuna addressing Lord Krishna as Janardana which means He who always naturally protects His devotees; that since He has appeared for removing the sins from this world, then He can just slay all these sinners Himself and since Lord Krishna is the Supreme Lord there is no question of Him incurring any sinful reaction for causing their deaths.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
It could be put forth that even if there is no reward in the heavenly planets there would still be royal luxuries and kingly enjoyments in this world for the slayer. To refute this supposition in this verse Arjuna declares what use are these? The explanation of Arjuna addressing Lord Krishna by the vocative Govinda indicates that since the Lord is the possessor of eternal existence, consciousness and bliss, Arjuna is imploring that the Lord should satiate him with this bliss. In the word Govinda, go stands for the senses and vinda stands for He who attracts and directs the senses. So Arjuna feeling great despair contemplating the prospect of immense slaughter as a consequence of war is requesting Lord Krishna to properly direct his senses for his ultimate benefit.
If it were to be submitted that even if Arjuna, being the son of Pandu and Kunti had no desire for royal luxuries and kingly enjoyments, for the sake of his relatives such desires are appropriate. This is neutralised by this verse which stating that all those relatives for whose sake these desires would be appropriate are on the battlefield ready for war. Therefore in this context Arjuna has no need to fight.
It may be argued that even if Arjuna thinks of them as relatives, if he does not slay them, they will certainly slay him. So Arjuna should slay them all and rule over the entire kingdom. To refute this Arjuna states that he never desires to slay them, even if they wish to slay him. Arjuna addressing Lord Krishna with the vocative Madhusudana is giving reference to Lord Krishna terminating the existence of a demon name Madhu in a previous time. The name is used to give credence to Arjuna’s position by illustrating as an example that demons are to be exterminated and not relatives.
Arjuna exclaims here that even for dominion of all the worlds he would not wish to slay the sons of Dhritarastra, let alone for a kingdom on the earth. By addressing Lord Krishna with the vocative Janardana meaning He who destroys the ignorance of His devotees, Arjuna is supplicating Lord Krishna to destroy his ignorance as well.
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येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च |
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ||१- ३३||
AchAryAH pitaraH putrAstathaiva cha pitAmahAH .
mAtulAH shvashurAH pautrAH shyAlAH sambandhinastathA.||1-34||
Show Translation, Anvaya and Commentaries: Sloka 1.34
Anvaya: matulah–maternal uncles; svasurah–fathers-in-law; pautrah–grandsons; syalah–brothers-in-law; sambandhinah–relatives; tatha–as well as; etan–all these; na–never; hantum–for killing; icchami–do I wish; ghnatah–being killed; api–even; madhusudana–O killer of the demon Madhu (Krsna)
Translation:O Govinda, of what avail to us are kingdoms, happiness or even life itself when all those for whom we may desire them are now arrayed in this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive? O maintainer of all creatures, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Arjuna says moreover, I see no good etc. That he does not see any benefit from slaying family members opposed in battle. It may be argued to him that by fighting them it will lead to victory; but he has already said that he doesn’t desire victory. This is being expanded in verse 32 beginning with kim tu rajyena up to the end of verse 33. They for whose sake we deisre sovereignty are assembled here to fight giving up life and wealth, meaning undergoing such sacrifice. Therefore of what use will sovereignty be to us?(verses 34 & 35 also)
.
Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
By Arjuna addressing Lord Krishna as Govinda expresses that since Lord Krishna is the knower of all the functions of the senses, Lord Krishna is also the knower of his mind. The reason for not desiring the kingdom etc. are given in the second half of verse 32 beginning: yesam arthe. One can desire a kingdom for the happiness of ones kinsman even at the cost of ones own life; but in this battle when the destruction of ones kin is certain it is a fruitless desire to engage in battle. If it is put forth that although Arjuna out of compassion might not wish to slay his enemies; but it is certain that his enemies will surely slay him to keep the kingdom free from thorns. To answer this Arjuna is saying even if they intend to slay him he will not slay them. He says: I do not desire the rulership of the three worlds let alone this tract of land called Earth. If it is argued that Arjuna could slay only the sons of Dhritarastra who caused the Pandavas so much troubles and leave all the others warriors alive then to answer this Arjuna is saying: what pleasure is there for us the Pandavas to kill the sons of Dhritarastra? In expectation of temporary, earthly pleasures, fratricide is not in any way an appropriate action and will only insure eternal damnation to hell. By Arjuna addressing Lord Krishna as Janardana which means He who always naturally protects His devotees; that since He has appeared for removing the sins from this world, then He can just slay all these sinners Himself and since Lord Krishna is the Supreme Lord there is no question of Him incurring any sinful reaction for causing their deaths.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
It could be put forth that even if there is no reward in the heavenly planets there would still be royal luxuries and kingly enjoyments in this world for the slayer. To refute this supposition in this verse Arjuna declares what use are these? The explanation of Arjuna addressing Lord Krishna by the vocative Govinda indicates that since the Lord is the possessor of eternal existence, consciousness and bliss, Arjuna is imploring that the Lord should satiate him with this bliss. In the word Govinda, go stands for the senses and vinda stands for He who attracts and directs the senses. So Arjuna feeling great despair contemplating the prospect of immense slaughter as a consequence of war is requesting Lord Krishna to properly direct his senses for his ultimate benefit.
If it were to be submitted that even if Arjuna, being the son of Pandu and Kunti had no desire for royal luxuries and kingly enjoyments, for the sake of his relatives such desires are appropriate. This is neutralised by this verse which stating that all those relatives for whose sake these desires would be appropriate are on the battlefield ready for war. Therefore in this context Arjuna has no need to fight.
It may be argued that even if Arjuna thinks of them as relatives, if he does not slay them, they will certainly slay him. So Arjuna should slay them all and rule over the entire kingdom. To refute this Arjuna states that he never desires to slay them, even if they wish to slay him. Arjuna addressing Lord Krishna with the vocative Madhusudana is giving reference to Lord Krishna terminating the existence of a demon name Madhu in a previous time. The name is used to give credence to Arjuna’s position by illustrating as an example that demons are to be exterminated and not relatives.
Arjuna exclaims here that even for dominion of all the worlds he would not wish to slay the sons of Dhritarastra, let alone for a kingdom on the earth. By addressing Lord Krishna with the vocative Janardana meaning He who destroys the ignorance of His devotees, Arjuna is supplicating Lord Krishna to destroy his ignorance as well.
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एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन |
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ||१- ३५||
etAnna hantumichchhAmi ghnato.api madhusUdana .
api trailokyarAjyasya hetoH kiM nu mahIkR^ite.||1-35||
Show Translation, Anvaya and Commentaries: Sloka 1.35
Anvaya: api–even if; trai-lokya–of the three worlds; rajyasya–of the kingdoms; hetoh–in exchange; kim–what to speak of; nu–only; mahi-krte–for the sake of the earth; nihatya–by killing; dhartarastran–the sons of Dhrtarastra; nah–our; ka–what; pritih–pleasure; syat–will there be; janardana–O maintainer of all living entities.
Translation:O Govinda, of what avail to us are kingdoms, happiness or even life itself when all those for whom we may desire them are now arrayed in this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive? O maintainer of all creatures, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Arjuna says moreover, I see no good etc. That he does not see any benefit from slaying family members opposed in battle. It may be argued to him that by fighting them it will lead to victory; but he has already said that he doesn’t desire victory. This is being expanded in verse 32 beginning with kim tu rajyena up to the end of verse 33. They for whose sake we deisre sovereignty are assembled here to fight giving up life and wealth, meaning undergoing such sacrifice. Therefore of what use will sovereignty be to us?(verses 34 & 35 also)
.
Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
By Arjuna addressing Lord Krishna as Govinda expresses that since Lord Krishna is the knower of all the functions of the senses, Lord Krishna is also the knower of his mind. The reason for not desiring the kingdom etc. are given in the second half of verse 32 beginning: yesam arthe. One can desire a kingdom for the happiness of ones kinsman even at the cost of ones own life; but in this battle when the destruction of ones kin is certain it is a fruitless desire to engage in battle. If it is put forth that although Arjuna out of compassion might not wish to slay his enemies; but it is certain that his enemies will surely slay him to keep the kingdom free from thorns. To answer this Arjuna is saying even if they intend to slay him he will not slay them. He says: I do not desire the rulership of the three worlds let alone this tract of land called Earth. If it is argued that Arjuna could slay only the sons of Dhritarastra who caused the Pandavas so much troubles and leave all the others warriors alive then to answer this Arjuna is saying: what pleasure is there for us the Pandavas to kill the sons of Dhritarastra? In expectation of temporary, earthly pleasures, fratricide is not in any way an appropriate action and will only insure eternal damnation to hell. By Arjuna addressing Lord Krishna as Janardana which means He who always naturally protects His devotees; that since He has appeared for removing the sins from this world, then He can just slay all these sinners Himself and since Lord Krishna is the Supreme Lord there is no question of Him incurring any sinful reaction for causing their deaths.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
It could be put forth that even if there is no reward in the heavenly planets there would still be royal luxuries and kingly enjoyments in this world for the slayer. To refute this supposition in this verse Arjuna declares what use are these? The explanation of Arjuna addressing Lord Krishna by the vocative Govinda indicates that since the Lord is the possessor of eternal existence, consciousness and bliss, Arjuna is imploring that the Lord should satiate him with this bliss. In the word Govinda, go stands for the senses and vinda stands for He who attracts and directs the senses. So Arjuna feeling great despair contemplating the prospect of immense slaughter as a consequence of war is requesting Lord Krishna to properly direct his senses for his ultimate benefit.
If it were to be submitted that even if Arjuna, being the son of Pandu and Kunti had no desire for royal luxuries and kingly enjoyments, for the sake of his relatives such desires are appropriate. This is neutralised by this verse which stating that all those relatives for whose sake these desires would be appropriate are on the battlefield ready for war. Therefore in this context Arjuna has no need to fight.
It may be argued that even if Arjuna thinks of them as relatives, if he does not slay them, they will certainly slay him. So Arjuna should slay them all and rule over the entire kingdom. To refute this Arjuna states that he never desires to slay them, even if they wish to slay him. Arjuna addressing Lord Krishna with the vocative Madhusudana is giving reference to Lord Krishna terminating the existence of a demon name Madhu in a previous time. The name is used to give credence to Arjuna’s position by illustrating as an example that demons are to be exterminated and not relatives.
Arjuna exclaims here that even for dominion of all the worlds he would not wish to slay the sons of Dhritarastra, let alone for a kingdom on the earth. By addressing Lord Krishna with the vocative Janardana meaning He who destroys the ignorance of His devotees, Arjuna is supplicating Lord Krishna to destroy his ignorance as well.
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निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन |
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ||१- ३६||
nihatya dhArtarAShTrAnnaH kA prItiH syAjjanArdana .
pApamevAshrayedasmAnhatvaitAnAtatAyinaH.||1-36||
Show Translation, Anvaya and Commentaries: Sloka 1.36
Anvaya: papam–vices; eva–certainly; asrayet–must take upon; asman–us; hatva–by killing; etan–all these; atatayinah–aggressors; tasmat–therefore; na–never; arhah–deserving; vayam–we; hantum–to kill; dhartarastran–the sons of Dhrtarastra; sa-bandhavan–along with friends; sva-janam–kinsmen; hi–certainly; katham–how; hatva–by killing; sukhinah–happy; syama–become; madhava–O Krsna, husband of the goddess of fortune.
Translation:Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhrtarastra and our friends. What should we gain, O Krsna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
There is no Commentary to this verse. Awaiting Contributions.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
If it is put forth that in killing aggressors there is sin that argument can be nullified because in the Vasistha Samhita III.XI beginning: agnido garadas caiva sastra-panir it is stated that the following six types of aggressors can be slain.
1) one who administers poison 2) one who commits arson 3) one who attacks with deadly weapons 4) one who steals ones wealth 5) one who usurps another’s property 6) and one who kidnaps another’s wife
All these aggressors can immediately be slain without any sinful reaction incurred and this confirmed in Manu Samhita VIII.CCCL beginning atatayinam ayantam hanyad meaning: Without hesitation such aggressors may be slain as there is no sin in killing them. It is factual that every one of these six aggressions has been previously perpetrated by Duryodhana and his brothers, so all of them certainly should be slain. To answer this Arjuna replies that it would be sinful to kill friends, relatives and superiors.
His reasoning is because the killing of aggressors is found in the moral codes of Niti sastra whereas in Dharma sastra it is stated that one should not cause harm to any living creature. Since Dharma sastra is superior to Niti sastra the killing of revered elders such as Drona, Bhishma and others can only be the cause of sin. Without the elders and the relatives the enjoyment of sovereignty will not be palatable rather will only result in remorse. By Arjuna addressing Lord Krishna as Madhava the controller of all wealth and opulence, Arjuna’s intention is to ask why the Lord of Sri the goddess of fortune would encourage him to fight a battle that will be full of gore and death, devoid of all wealth and opulence.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
It could possibly be accepted what Arjuna has stated regarding others on the battlefield; but for the wicked sons of Dhritarastra led by Duryodhana who have tried to harm the Pandavas in various ways should be slain immediately. In Vedic scriptures six aggressors may be rightfully slain at anytime. One who administers poison, one who commits arson, one who attacks with deadly weapons, one who steals wealth, one who usurps property and one who kidnaps a wife. The sons of Dhritarastra have committed these heinous acts of aggression against the Pandavas. The word atatayinah meaning aggressors can also be applied as criminals and such criminals committing any of the six aggressions can be rightfully slain. So the sons of Dhritarastra should be slain without any hesitation or compunction; but in rebuttal Arjuna is saying that sin would be accrued and hell would be the punishment as a result of slaying one’s relatives. Their is no reward in this world or the next for such an action; therefore it would be improper to execute this. The word hi means certainly and this augments this assertion. By addressing Lord Krishna with the vocative Madhava meaning the husband of the goddess of fortune indicates that as the husband He is the progenitor of the family not the destroyer of the family and that Arjuna should also not act contrarily to this.
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तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् |
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ||१- ३७||
tasmAnnArhA vaya.n hantuM dhArtarAShTrAnsvabAndhavAn.h .
svajana.n hi katha.n hatvA sukhinaH syAma mAdhava.||1-37||
Show Translation, Anvaya and Commentaries: Sloka 1.37
Anvaya: yadi–if; api–certainly; ete–they; na–do not; pasyanti–see; lobha–greed; upahata–overpowered; cetasah–the hearts; kula-ksaya–in killing the family; krtam–done; dosam–fault; mitra-drohe–quarreling with friends; ca–also; patakam–sinful reactions;
Translation:O Janardana, although these men, overtaken by greed, see no fault in killing one’s family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
It may be argued to Arjuna that if he does not slay his enemies due to feeling compassion for them, then they out of greed for power they will surely slay him; therefore it would be better for him to slay them and enjoy sovereignty. This is answered in a verse and a half beginning with: I do not like etc. Even if they kill us I do not like to kill them even for attaining the sovereignty of all the three worlds much less for gaining only this earth.
The Vedic scriptures declare that those who commit the following six types of crimes being : arson, poisoning, assaulting with weapons, stealing ones wealth, usurping ones land or kidnapping one’s wife are aggressors and Duryodhana and the Kauravas were definitely aggressors having committed all six offences against the Pandavas beginning with arson. The slaying of aggressors is justifiable and the Vedic scriptures state that one should slay an aggressor coming with the intention of committing a criminal act without hesitation and that the slayer of such an aggressor incurs no sin whatsoever. This is being answered by the verse and a half beginning with: sin alone etc. The text which states one should kill belongs to what is called an Artha Sastra which is a scripture dealing with the rules and laws regarding wealth. Artha Sastra is considered less authoritative than Dharma Sastra which are scriptures dealing with righteousness. Dharma Sastra is superior to Artha Sastra. As it is stated by the sage Yagnavalkya: when two scriptures differ the one whose conclusion is the most reasonable and most logical is to be considered superior. This is the understanding. Therefore by the slaying of preceptors etc. although they are aggressors, Arjuna is stating that sin shall be incurred because such slaying is unwarranted and unrighteous. There can be no happiness from this. This is being given by: How can we adopt this course of action?
Although Duryodhana and the Kauravas being deprived of all discrimination are determined to fight; why should we who are not deprived of discrimination become degraded as well by such sinfulness? We should resolve not to engage in this battle.
It may be argued that the action of slaying kinsman is common to both the Pandavas and the Kauravas; so even as the Kauravas adopting such a contingency are determined to fight; it is better for Arjuna to likewise engage himself in the battle, what is the value of despondency? This is being answered by these two verses.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
If the question arises that although it is advisable for the Pandavas to engage in battle being challenged by their enemies the Kauravas because it is well known that a ksatriya can never decline a challenge to fight or to gamble. To answer this Arjuna speaks the verse beginning: yadyapy ete na pasyanti and the verse beginning katham na jneyam asmabhih. The reason for the Kauravas to be engaged in war is out of greed. Whereas we not having this desire of greed therefore have no desire for battle. One is engaged in karmic activities to fulfil ones desires; but only if no negativity is created and the action results in total happiness can it be considered righteousness.
It is also described in the codes of warfare that a Syen Yaga is prescribed for killing of ones enemies. Although it is true because the result of it will not give happiness to the family members of the deceased, it is unreasonable for us to be engaged in this battle. On the other hand the tradition of accepting a challenge by ksatriyas is applicable when there is no probability of destruction of the dynasty. Arjuna again addresses Lord Krishna again as Janardana, He who always naturally protects His devotees, Arjuna is intimating that since Lord Krishna is the Supreme Lord and has appeared for the express purpose of removing all those opposed to righteousness on the Earth, He can just by His will destroy all the enemies effortlessly Himself.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
Why are they trying to kill the Pandavas in the first place might now be asked? In this verse Arjuna is stating that the Kauravas their hearts full of greed, devoid of piety see no fault and perceive no sinful reaction in the slaying of family members and hence they act in ignorance. Now in support of his reason for not fighting Arjuna states that the Pandavas are not like the Kauravas because of knowing fully the sinful reaction of slaying kinsman. So why should they engage in this abominable act. Being a devotee of the Supreme Lord Krishna who is the propounder of dharma or righteousness, Arjuna addresses him by the vocative Janardana meaning as the remover of his devotees ignorance; why should they not refrain themselves from such ignorance being cognizant of the implications of unrighteousness?
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यद्यप्येते न पश्यन्ति लोभोपहतचेतसः |
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ||१- ३८||
yadyapyete na pashyanti lobhopahatachetasaH .
kulakShayakR^ita.n doShaM mitradrohe cha pAtakam.h.||1-38||
Show Translation, Anvaya and Commentaries: Sloka 1.38
Anvaya: katham–why; na–shall not; jneyam–know this; asmabhih–by us; papat–from sins; asmat–ourselves; nivartitum–to cease; kula-ksaya–the destruction of a dynasty; krtam–by so doing; dosam–crime; prapasyadbhih–by those who can see; janardana–O Krsna.
Translation:O Janardana, although these men, overtaken by greed, see no fault in killing one’s family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
It may be argued to Arjuna that if he does not slay his enemies due to feeling compassion for them, then they out of greed for power they will surely slay him; therefore it would be better for him to slay them and enjoy sovereignty. This is answered in a verse and a half beginning with: I do not like etc. Even if they kill us I do not like to kill them even for attaining the sovereignty of all the three worlds much less for gaining only this earth.
The Vedic scriptures declare that those who commit the following six types of crimes being : arson, poisoning, assaulting with weapons, stealing ones wealth, usurping ones land or kidnapping one’s wife are aggressors and Duryodhana and the Kauravas were definitely aggressors having committed all six offences against the Pandavas beginning with arson. The slaying of aggressors is justifiable and the Vedic scriptures state that one should slay an aggressor coming with the intention of committing a criminal act without hesitation and that the slayer of such an aggressor incurs no sin whatsoever. This is being answered by the verse and a half beginning with: sin alone etc. The text which states one should kill belongs to what is called an Artha Sastra which is a scripture dealing with the rules and laws regarding wealth. Artha Sastra is considered less authoritative than Dharma Sastra which are scriptures dealing with righteousness. Dharma Sastra is superior to Artha Sastra. As it is stated by the sage Yagnavalkya: when two scriptures differ the one whose conclusion is the most reasonable and most logical is to be considered superior. This is the understanding. Therefore by the slaying of preceptors etc. although they are aggressors, Arjuna is stating that sin shall be incurred because such slaying is unwarranted and unrighteous. There can be no happiness from this. This is being given by: How can we adopt this course of action?
Although Duryodhana and the Kauravas being deprived of all discrimination are determined to fight; why should we who are not deprived of discrimination become degraded as well by such sinfulness? We should resolve not to engage in this battle.
It may be argued that the action of slaying kinsman is common to both the Pandavas and the Kauravas; so even as the Kauravas adopting such a contingency are determined to fight; it is better for Arjuna to likewise engage himself in the battle, what is the value of despondency? This is being answered by these two verses.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
If the question arises that although it is advisable for the Pandavas to engage in battle being challenged by their enemies the Kauravas because it is well known that a ksatriya can never decline a challenge to fight or to gamble. To answer this Arjuna speaks the verse beginning: yadyapy ete na pasyanti and the verse beginning katham na jneyam asmabhih. The reason for the Kauravas to be engaged in war is out of greed. Whereas we not having this desire of greed therefore have no desire for battle. One is engaged in karmic activities to fulfil ones desires; but only if no negativity is created and the action results in total happiness can it be considered righteousness.
It is also described in the codes of warfare that a Syen Yaga is prescribed for killing of ones enemies. Although it is true because the result of it will not give happiness to the family members of the deceased, it is unreasonable for us to be engaged in this battle. On the other hand the tradition of accepting a challenge by ksatriyas is applicable when there is no probability of destruction of the dynasty. Arjuna again addresses Lord Krishna again as Janardana, He who always naturally protects His devotees, Arjuna is intimating that since Lord Krishna is the Supreme Lord and has appeared for the express purpose of removing all those opposed to righteousness on the Earth, He can just by His will destroy all the enemies effortlessly Himself.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
Why are they trying to kill the Pandavas in the first place might now be asked? In this verse Arjuna is stating that the Kauravas their hearts full of greed, devoid of piety see no fault and perceive no sinful reaction in the slaying of family members and hence they act in ignorance. Now in support of his reason for not fighting Arjuna states that the Pandavas are not like the Kauravas because of knowing fully the sinful reaction of slaying kinsman. So why should they engage in this abominable act. Being a devotee of the Supreme Lord Krishna who is the propounder of dharma or righteousness, Arjuna addresses him by the vocative Janardana meaning as the remover of his devotees ignorance; why should they not refrain themselves from such ignorance being cognizant of the implications of unrighteousness?
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कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् |
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ||१- ३९||
katha.n na GYeyamasmAbhiH pApAdasmAnnivartitum.h .
kulakShayakR^ita.n doShaM prapashyadbhirjanArdana.||1-39||
Show Translation, Anvaya and Commentaries: Sloka 1.39
Anvaya: katham–why; na–shall not; jneyam–know this; asmabhih–by us; papat–from sins; asmat–ourselves; nivartitum–to cease; kula-ksaya–the destruction of a dynasty; krtam–by so doing; dosam–crime; prapasyadbhih–by those who can see; janardana–O Krsna.
Translation:With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligious practice.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
When the spiritual traditions and spiritual values are destroyed in society, unrighteousness predominates and the surviving family members become degraded
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Now the evil consequences of war are described in detail with this verse beginning kula-ksaye pranasyanti. The compound word kula-dharmah meaning the righteous family traditions prescribed in Vedic rites such as the fire ceremony agnihotra and others of this nature due to the destruction of the dynasty causes a lack of qualified family members knowledgeable enough to have them performed. When dharma or righteousness is absent then adharma unrighteousness appears apprehending the remaining dependants along with the whole family destroying the foundations of society.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
Some may ponder just what sin is Arjuna describing and this is now revealed in this verse. In a dynasty it is the father that is the foundation of the family. He insures that the tradition of the members is maintained as well being the support of all the members. In times of war it is the father who goes to fight and sometimes the older sons who are the fathers of the future also go to war. If they are slain in battle it is understood that the family is effectively destroyed and righteousness along with the age- old family customs and Vedic traditions eventually cease to exist. The women and children not being properly protected, having lost the shelter of the father are thus overcome by the realities of basic survival and become victims of unrighteousness.
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कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः |
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ||१- ४०||
kulakShaye praNashyanti kuladharmAH sanAtanAH .
dharme naShTe kula.n kR^itsnamadharmo.abhibhavatyuta.||1-40||
Show Translation, Anvaya and Commentaries: Sloka 1.40
Anvaya:adharma–irreligion; abhibhavat–having become predominant; krsna–O Krsna; pradusyanti–become polluted; kula-striyah–family ladies; strisu–of the womanhood; dustasu–being so polluted; varsneya–O descendant of Vrsni; jayate–it so becomes; varna-sankarah–unwanted progeny.
Translation:When irreligion is prominent in the family, O Krsna, the women of the family become corrupt, and from the degradation of womanhood, O descendant of Vrsni, comes unwanted progeny.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
The sinfulness alluded to in the previous verse leads to the degradation of the females in the family is being described here.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
When adharma or unrighteousness controls the decorum of a dynasty, the females in the family unavoidably become unchaste and their wombs subsequently become contaminated. Because their husbands have violated the injunctions of the scriptures and engaged themselves in committing sinful activities by the destruction of the dynasty, the females of the family without proper guidance and adequate protection will become depraved and wanton disregarding the etiquette of morality and decorum and thus degenerating the females of the family will soon become degraded.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
Deliberating further Arjuna determines that when unrighteousness becomes predominant in the family due to the loss of the father who insures the continuation of the family customs and the propagation of the Vedic tradition, the females of the family become easily accessible and are placed in conditions of compromise. From this polluted and degraded position arises undesirable progeny. The purpose of Arjuna addressing Lord Krishna by the vocative Varsneya is to remind Him that He took birth in the exalted royal Vrsni dynasty and as such should be fully aware of all these things.
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अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः |
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ||१- ४१||
adharmAbhibhavAtkR^iShNa praduShyanti kulastriyaH .
strIShu duShTAsu vArShNeya jAyate varNasaN^karaH.||1-41||
Show Translation, Anvaya and Commentaries: Sloka 1.41
Anvaya:sankarah–such unwanted children; narakaya–for hellish life; eva–certainly; kula-ghnanam–of those who are killers of the family; kulasya–of the family; ca–also; patanti–fall down; pitarah–forefathers; hi–certainly; esam–of them; lupta–stopped; pinda–offerings; udaka–water; kriyah–performances.
Translation:When there is increase of unwanted population, a hellish situation is created both for the family and for those who destroy the family tradition. In such corrupt families, there is no offering of oblations of food and water to the ancestors.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
When this happens there is an intermingling of castes and the ancestors of these destroyers of the family fall from heaven as they are deprived of their periodic ritual offerings of food and water.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
When there is a resultant intermixture of castes due to the destruction of the family structure; those who are responsible are damned to hell; but not only these ruinous family members. Their forefathers are also sent to hell as well due to the cessation of the ritual offerings of food and water that are no longer given due to the fact that there no longer exist any male descendants to perform such rites.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
In regard to the result of undesirable progeny. The intermixture of castes that follow the family customs and honor the age-old Vedic traditions with those that do not causes a degradation in society and leads the family to a hellish existence. Not only this but the anscestors of such a family also suffer as well because there is no descendant qualified to perform the propitiatory rites prescribed in Vedic scriptures such as sraddha and tarpana. . Being deprived of these oblations due to the absence of qualified progeny as a result of destruction of the family structure the ancestors fall down from heaven and go directly to the hellish planets.
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अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः |
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ||१- ४१||
saN^karo narakAyaiva kulaghnAnAM kulasya cha .
patanti pitaro hyeShAM luptapiNDodakakriyAH.||1-42||
Show Translation, Anvaya and Commentaries: Sloka 1.42
Anvaya:dosaih–by such faults; etaih–all these; kula-ghnanam–of the destroyer of the family; varna-sankara–unwanted children; karakaih–by the doers; utsadyante–causes devastation; jati-dharmah–community projects; kula-dharmah–family traditions; ca–also; sasvatah–eternal.
Translation:When there is increase of unwanted population, a hellish situation is created both for the family and for those who destroy the family tradition. In such corrupt families, there is no offering of oblations of food and water to the ancestors.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
The sinfulness referred to is being concluded in this verse beginning with: From these sins etc. The traditions of the caste or tribe and the family are destroyed, lost, forgotten and disregarded. This also includes the four asrama’s or prescribed orders of life being: brahmacarya or celibate student life, grihasta or married house-holder life, vanaprastha or preperation for spiritual life and sannyasi or total renunciation from material life and complete attachment to spiritual life.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Now the conclusion of the sins that have been previouly deleniated before are being described. Jati-dharmah refers to the duties of the ksatriyas and others. Kula-dharmas refers to the traditional practices observed by a particular family. Utsadayate means when these are eradicated. The use of the word ca meaning also indicates that asrama-dharma which is the rules of righteousness governing the relationship between brahmana the spiritual order, ksatriya the warrior order, vaisya the mercantile order and sudra the worker class are included here as well.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
In the previous verse the effects of the intermixture of castes as described in the Vedic scriptures regarding the ancestors has been determined. Now Arjuna describes the misery experienced for those who are responsible for causing this intermixture of castes beginning with dosair etaih. Due to these evils the essential duties prescribed in the Vedic scriptures for the four castes which are the authorised and proven means leading humanity to the highest good and which are faithfully instructed by holy sages and spiritual masters are all forsaken.
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दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः |
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ||१- ४३||
doShairetaiH kulaghnAnAM varNasaN^karakArakaiH .
utsAdyante jAtidharmAH kuladharmAshcha shAshvatAH.||1-43||
Show Translation, Anvaya and Commentaries: Sloka 1.43
Anvaya:utsanna–spoiled; kula-dharmanam–of those who have the family traditions; manusyanam–of such men; janardana–O Krsna; narake–in hell; niyatam–always; vasah–residence; bhavati–it so becomes; iti–thus; anususruma–I have heard by disciplic succession.
Translation:O Krsna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Persons whose family traditions have been destroyed means also those whose caste and heritage has also been lost. We have heard from the authoritative sources of the Vedas scriptures that those addicted to vice who perform no expiation nor feel any repentance, go to terrible hells full of misery.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Here by the word kula-dharma getting spoiled also means that jati-dharmah meaning the duties of each caste and asrama dharma meaning the relationships between the castes are indicated as well. Anususruma means we have heard in the line of parampara disciplic succession that persons who are addicted to sinful activities; yet who do not make atonement or repent are damned to excruciatingly painful and terrifying hells.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
Arjuna is supporting his argument by affirming that he has heard from respectable sources in disciplic succession, that those who are responsible for destroying righteousness reside permanently in hellish existence. Therefore this decision to fight is not the wisest of choices.
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उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन |
नरके नियतं वासो भवतीत्यनुशुश्रुम ||१- ४४||
tsannakuladharmANAM manuShyANA.n janArdana .
narake niyata.n vAso bhavatItyanushushruma. ||1-44||
Show Translation, Anvaya and Commentaries: Sloka 1.44
Anvaya:aho–alas; bata–how strange it is; mahat–great; papam–sins; kartum–to perform; vyavasitah–decided; vayam–we; yat–so that; rajya–kingdom; sukha-lobhena–driven by greed for royal happiness; hantum–to kill; sva-janam–kinsmen; udyatah–trying for.
Translation:Alas, how strange it is that we are preparing to commit greatly sinful acts, driven by the desire to enjoy royal happiness.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Arjuna who was aggrieved by the Kauravas determination to slay their relatives said: Alas we are ready to slay our very own relatives by this heinous sin we are resolved to commit. What a pity!
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
It is a sinful act even to think about or resolve the killing of friends and relatives. So being repentant for such a resolve this verse is given. Here the word bata meaning how strange is utilised as a preposition in the sense of uncertainty.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
As Arjuna has surmised in the previous verse it is not in his best interest to fight according to his understanding. Now it is seen that he repents the fact of even considering that it would be fruitful to fight a war that would bring such evil consequences. Thinking that his intelligence must be marred by delusion he sorrowfully speaks the words: aho bata alas how ironic it is. What is ironic? It is ironic to him that he has committed himself to great sin by his intention to slay friends and kinsman in the pursuit of royal pleasures and enjoyments.
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अहो बत महत्पापं कर्तुं व्यवसिता वयम् |
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ||१- ४५|
aho bata mahatpApa.n kartuM vyavasitA vayam.h .
yadrAjyasukhalobhena hantuM svajanamudyatAH.||1-45||
Show Translation, Anvaya and Commentaries: Sloka 1.45
Anvaya:yadi–even if; mam–unto me; apratikaram–without being resistant; asastram–without being fully equipped; sastra-panayah–those with weapons in hand; dhartarastrah–the sons of Dhrtarastra; rane–in the battlefield; hanyuh–may kill; tat–that; me–mine; ksema-taram–better; bhavet–become.
Translation:Alas, how strange it is that we are preparing to commit greatly sinful acts, driven by the desire to enjoy royal happiness.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Lamenting thus and even welcoming death itself, Arjuna said: If the sons etc. If they should slay me unresisting meaning sitting quietly, them that death would be extremely beneficial for me, since it would stop me from contracting the reaction of committing this heinous sin.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
If it is asked: O Arjuna, even though you refrain yourself from killing your relatives, it is sure that Bhishma and the Kauravas will certainly kill you without hesitation as they are eager to engage in this war. So what will you do under these circumstances? To answer this Arjuna is speaking this verse beginning yadi mam apratikaram. Being not vengeful is my atonement for my resolve to slay them. Ksemataram means much better, since the atonement of death will wash away all sins. Bhishma and the others fighting on the Kaurava side will not be able be able to escape the result of that sin. This is the internal mood that Arjuna is feeling.
There is no commentary to this verse. Awaiting Contributions.
Kesava Kasmiri’s Commentary
It may be put forth that although Arjuna disregarding ksatriya ethics might refrain from battle out of deluded compassion for friends and kinsman; but as far as the enemy is concerned they will not refrain themselves from battle; but are determined to fight for dominion of the kingdom. Being fully intent on victory the sons of Dhritarastra may slay you even if you do not fight. Then what is the use of not fighting? In answer to this Arjuna states that even if the sons of Dhritarastra being devoid of wisdom and obsessed by greed would slay him unarmed and unresisting, this would still be more preferable than perpetuating sin by slaying friends and kinsman and permanently going to hell as a result. What Arjuna is practically saying is that if he refrains from fighting then at the deaths of his physical body there would be no feelings of guilt or repentance from committing such a sin.
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यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः |
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ||१- ४६||
yadi mAmapratIkAramashastra.n shastrapANayaH .
dhArtarAShTrA raNe hanyustanme kShemataraM bhavet.h.||1-46||
Show Translation, Anvaya and Commentaries: Sloka 1.46
Anvaya:sanjayah–Sanjaya; uvaca–said; evam–thus; uktva–saying; arjunah–Arjuna; sankhye–in the battlefield; ratha–chariot; upasthe–situated on; upavisat–sat down again; visrjya–keeping aside; sa-saram–along with arrows; capam–the bow; soka–by lamentation; samvigna–distressed; manasah–within the mind.
Translation:Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.
Commentaries of the four authorized Vaisnava Sampradayas
Sridhara Swami’s Commentary:
Anticipating the question: What happened then? This verse explains that Arjuna whose mind was despondent, agitated by grief sat down on the chariot in view of all the troops.
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Madhvacarya’s Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusana’s.
Then what happened asked Dhritarastra? To this question of curosity Sanjaya spoke this verse beginning evam uktvarjunah. It was seen by all that throughout this discourse Arjuna had been standing with the objective still being to fight while merely viewing the opposing army; but suddenly he just sat down on the seat of his chariot in despair
It has been perceived from the beginning of creation that the propensity to embark upon the path of atma tattva or self-realisation manifests only in those living beings who are righteous and have no predilection to cause injury to any living entity by thought, word or action. It has also been perceived that success derived from embarking upon this initiative never arises in those living entities who are bereft of these qualities.
Ramanuja’s Commentary
Sanjaya frankly speaks to Dhritarastra at this time saying that Arjuna, who is the most noble minded, the most compassionate, the eternal well wisher and the most virtuous; although frequently fraught with difficulties along with his four brothers, instigated by thee and thy son, including horrid acts of treachery against them with intent to kill, such as attempting to burn them all alive in a specially made house of combustible lac, administering poison and other unworthy deeds as well. It is surely known to you that by Arjuna the destruction of all your clan is certain due to the fact that he has the support of the Parama Purusa, the Supreme Personality, Lord Krishna Himself, by his side.
Still Arjuna looks upon you all with feelings of friendship and overcome by compassion and by the fear of performing actions which are opposed to righteousness, that tiger among men became introvert and said to Lord Krishna that under no circumstance would he fight. After saying so he became very dejected in mind and afflicted with grief at the thought of seperation from relatives and dropping his celestial bow reknowned as Gandiva he just sat down on the chariot.
Kesava Kasmiri’s Commentary
In this verse at Dhritarastra’s curiosity requesting to know what happened then, Sanjaya spoke that Arjuna whose mind was agitated by grief cast aside his bow and arrows and sank down despondently in the back of the chariot.
Thus ends Tattva Prakasika commentary to Srimad Bhagavad-Gita from chapter one by Kesava Kasmiri.
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