**Sanskrit:**
"धृतराष्ट्र उवाच।
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय।।"
**Transliteration:**
"dhṛitarāṣṭra uvācha
dharmakṣhetre kurukṣhetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya"
**Translation:**
"Dhritarashtra said: O Sanjaya, assembled in the holy land of Kurukshetra and desiring to fight, what did my sons and the sons of Pandu do?"
In this opening verse of the Bhagavad Gita, King Dhritarashtra, who is blind and unable to witness the events himself, is inquiring from his charioteer Sanjaya about what is happening on the battlefield of Kurukshetra, where both the Kauravas (his sons) and the Pandavas (the sons of Pandu) have gathered for battle. This marks the beginning of Sanjaya's narration of the epic conversation between Lord Krishna and Arjuna, which forms the core teachings of the Bhagavad Gita.
Certainly, here is the 1.2nd verse (1.2) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"धृतराष्ट्र उवाच।
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय।।"
**Transliteration:**
"dhṛitarāṣṭra uvācha
dharmakṣhetre kurukṣhetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya"
**Translation:**
"Dhritarashtra said: O Sanjaya, assembled in the holy land of Kurukshetra and desiring to fight, what did my sons and the sons of Pandu do?"
In this verse, King Dhritarashtra, who is blind and cannot witness the events on the battlefield, is inquiring from his charioteer Sanjaya about what is happening in the Kurukshetra battlefield where the Kauravas (his sons) and the Pandavas (the sons of Pandu) have gathered for battle. He wants to know about their activities and intentions. This sets the stage for Sanjaya to narrate the events of the great war to the king.
Certainly, here is the 1.3rd verse (1.3) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता।।"
**Transliteration:**
"paśyaitāṁ pāṇḍu-putrāṇām ācārya mahatīṁ camūm
vyūḍhāṁ drupada-putreṇa tava śhiṣyeṇa dhīmatā"
**Translation:**
"Behold, O teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada, your wise disciple."
In this verse, Sanjaya, who is narrating the events of the battlefield to King Dhritarashtra, points out to Dronacharya, who is the teacher and commander of the Kaurava army, that the Pandava army has been organized and led into battle by Dhrishtadyumna, the son of Drupada. Sanjaya acknowledges Dhrishtadyumna's wisdom and leadership as Dronacharya's disciple. This verse sets the stage for the imminent battle.
Certainly, here is the 1.4th verse (1.4) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्।
सीदन्ति मम गात्राणि मुखं च परिशुष्यति।।"
**Transliteration:**
"dṛṣṭvemaṁ svajanaṁ kṛiṣhṇa yuyutsuṁ samupasthitam
sīdanti mama gātrāṇi mukhaṁ cha pariśhuṣhyati"
**Translation:**
"O Krishna, seeing my own kinsmen arrayed for battle here and desiring to fight, my limbs are weakening and my mouth is drying up."
In this verse, Arjuna, who is speaking to Lord Krishna, expresses his inner turmoil and distress upon seeing his own relatives, friends, and loved ones ready for battle on both sides of the conflict. The emotional weight of the situation has a physical effect on Arjuna, causing him to feel weak and his mouth to become dry. This verse sets the stage for Arjuna's moral and emotional dilemma, which is central to the teachings of the Bhagavad Gita.
Certainly, here is the 1.5th verse (1.5) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"ये च ये अपि योधामुक्ते श्वेतैरहत्यमानसः।
एकेषामपि न बद्ध्येत युद्धे युद्धम्ब्रवीम्यहम्।।"
**Transliteration:**
"ye cha ye api yodhām-ukte śhvetair ahatyamānasaḥ
ekeṣhām api na baddhyeta yuddhe yuddham bravīmy aham"
**Translation:**
"There are also those who, though desiring to fight, have been told not to. They, too, will fight. I declare that those who have chosen to fight have already been vanquished by me."
In this verse, Duryodhana is addressing his teacher and commander, Dronacharya, and expressing his confidence in the strength of their army. He mentions that there are warriors who are eager to fight, and even those who have been advised not to fight will participate in the battle. Duryodhana believes that victory is already assured for their side because he thinks he has control over all the warriors.
Certainly, here is the 1.6th verse (1.6) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"युयुधानो विराटश्च द्रुपदश्च महारथः।
द्रिष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्।।"
**Transliteration:**
"yuyudhāno virāṭaśhcha drupadaśhcha mahārathaḥ
dṛiṣhṭaketuśh chekitānaḥ kāśhirājaśh cha vīryavān"
**Translation:**
"There in this army, there are great heroic bowmen equal in fighting to Bhima and Arjuna; there are also great fighters like Yuyudhana, Virata, and Drupada, the king of Panchala, who is a maharatha (great chariot-warrior)."
In this verse, Duryodhana is listing some of the mighty warriors on the Kaurava side. He compares some of them to Bhima and Arjuna, emphasizing their prowess in battle. These warriors include Yuyudhana, Virata, Drupada, Dristaketu, and the valiant King of Kashi. Duryodhana is providing a glimpse of the strength within their army.
Certainly, here is the 1.7th verse (1.7) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते।।"
**Transliteration:**
"asmākaṁ tu viśhiṣṭā ye tān nibodha dvijottama
nāyakā mama sainyasya saṅjñārthaṁ tān bravīmi te"
**Translation:**
"But, O best of the Brahmins (Dronacharya), please understand those who are our principal warriors, who lead my army. I mention them for your information."
In this verse, Duryodhana is addressing his teacher and commander, Dronacharya, and requesting that Dronacharya identify the principal warriors on their side who lead their army. Duryodhana is seeking to ensure that Dronacharya is aware of the key figures in their military forces.
Certainly, here is the 1.8th verse (1.8) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"भवान् भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च।।"
**Transliteration:**
"bhavān bhīṣhmaśhcha karṇaśhcha kṛipaśhcha samitiñjayaḥ
aśhvatthāmā vikarṇaśhcha saumadattis tathaiva cha"
**Translation:**
"There are personalities like yourself, Bheeshma, Karna, Kripa, Ashvatthama, Vikarna, and also the son of Somadatta, who are ever victorious in battle."
In this verse, Duryodhana is naming some of the great warriors on the Kaurava side, including Bheeshma, Karna, Kripa, Ashvatthama, Vikarna, and Somadatta's son. These warriors are renowned for their skill and valor in battle, and Duryodhana is highlighting their presence and capabilities on the battlefield.
Certainly, here is the 1.9th verse (1.9) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा।
आचार्यमुपस्थाय राजा वचनमब्रवीत्।।"
**Transliteration:**
"dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanas tadā
ācāryam upasthāya rājā vacanamabravīt"
**Translation:**
"Then, King Duryodhana, on seeing the Pandava army arrayed in battle formation, approached his teacher Drona and spoke the following words."
In this verse, Sanjaya is narrating the events of the battlefield to King Dhritarashtra. Duryodhana, the Kaurava prince, upon witnessing the Pandava army organized for battle, approaches his teacher and military commander, Dronacharya. Duryodhana is preparing to address Dronacharya with his concerns and observations about the impending war.
Certainly, here is the 1.10th verse (1.10) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्।।"
**Transliteration:**
"aparyāptaṁ tad asmākaṁ balaṁ bhīṣhmābhirakṣhitam
paryāptaṁ tu idam eteṣhāṁ balaṁ bhīmābhirakṣhitam"
**Translation:**
"Our strength, which is being protected by Bhishma, is insufficient, whereas the strength of the Pandavas, carefully protected by Bhima, is more than enough."
In this verse, Duryodhana, who is addressing his teacher Dronacharya, is assessing the strengths of both the Kaurava and Pandava armies. He acknowledges that their own army, protected by Bhishma, is inadequate in comparison to the Pandava army, which is well-guarded by Bhima. Duryodhana expresses his concern about the balance of power on the battlefield.
Certainly, here is the 1.11th verse (1.11) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"अयान्तं स्थानमापन्ना तव चक्ष्ये रणमूर्धनि।
याच्यमानानवेक्ष्य य एतेऽत्र समागताः।।"
**Transliteration:**
"ayāntaṁ sthānam āpannā tava chakṣhye raṇa-mūrdhani
yācyamānān avekṣhya ya ete'tra samāgatāḥ"
**Translation:**
"Here in this battlefield, I see assembled, O best of the Kurus, many warriors who are ready to fight, and who are assembled desiring to render service to the son of Dhritarashtra."
In this verse, Sanjaya is reporting to King Dhritarashtra what he observes on the battlefield. He describes that there are many warriors gathered and ready to fight for the Kaurava side, all willing to serve Duryodhana, the son of Dhritarashtra, in the battle. Sanjaya is providing a visual description of the preparedness of the Kaurava army.
Certainly, here is the 1.12th verse (1.12) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"योद्धुकामान् अवेक्ष्य य आवन्या वर्तते यथा।
तथा एव स योद्धुमान् अकृतात्मान न विचालयेत्।।"
**Transliteration:**
"yoddhukāmān avekṣhya ya āvanyā vartate yathā
tathā eva sa yoddhumān akṛtātmāna na vicālayet"
**Translation:**
"Let him not, O King, wish to fight with whom, seeing the soldiers ready to engage, does not wish to fight. He is lacking in courage and his mind is unsteady."
In this verse, Duryodhana is addressing King Dhritarashtra and expressing his concerns about the warrior Arjuna. Duryodhana is cautioning the king that if Arjuna, upon seeing the Kaurava army prepared for battle, hesitates or shows reluctance to fight, it indicates a lack of courage and a wavering mind. Duryodhana is implying that such behavior is not befitting a warrior.
Certainly, here is the 1.13th verse (1.13) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"तत्रापश्यत्स्थितान्पार्थः पितृनाथ पितामहान्।
आचार्यान्मातुलान्भ्रातृन्पुत्रान्पौत्रान्सखींस्तथा।।"
**Transliteration:**
"tatrāpaśyat sthitān pārthaḥ pitṛināth pitāmahān
ācāryān mātulān bhrātṛn putrān pautrān sakhīṁs tathā"
**Translation:**
"There, O Partha (Arjuna), Arjuna could see stationed in both armies, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends too."
In this verse, Sanjaya, who is narrating the events of the battlefield to King Dhritarashtra, describes what Arjuna sees as he surveys both sides of the conflict. Arjuna recognizes his own relatives, mentors, and loved ones who are positioned on both sides of the war. This recognition deepens his inner turmoil and reluctance to engage in battle.
Certainly, here is the 1.14th verse (1.14) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"तत्र श्रीश्ठो धनुर्धरः काशिराजः च वीर्यवान्।
युधामन्युश्च वीर्यवान् योधद्यमानश्च वीर्यवान्।।"
**Transliteration:**
"tatra śhrīṣhṭho dhanur-dharaḥ kāśhirājaḥ cha vīryavān
yudhāmanyuśhcha vīryavān yodhadhyamānaśhcha vīryavān"
**Translation:**
"Amongst those who are skilled in archery, I am Arjuna; amongst the wielders of weapons, I am King Bhishma; I am also the mighty Vishnu, the heroic Kartikeya, and the perfect sage Kapila."
In this verse, Lord Krishna is revealing some of His divine manifestations in various forms of prowess. He states that among those skilled in archery, He is Arjuna, indicating Arjuna's exceptional skill as an archer. Among wielders of weapons, He is Bhishma, emphasizing Bhishma's might in battle. Additionally, Krishna mentions His identity as Lord Vishnu, Kartikeya (the son of Lord Shiva), and the sage Kapila, highlighting His transcendental and divine nature.
Certainly, here is the 1.15th verse (1.15) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता।।"
**Transliteration:**
"paśyaitāṁ pāṇḍu-putrāṇām ācārya mahatīṁ camūm
vyūḍhāṁ drupada-putreṇa tava śhiṣyeṇa dhīmatā"
**Translation:**
"Behold, O teacher, this mighty army of the sons of Pandu arrayed by the son of Drupada, your wise disciple."
In this verse, Sanjaya, who is narrating the events of the battlefield to King Dhritarashtra, points out to Dronacharya, who is the teacher and commander of the Kaurava army, that the Pandava army has been organized and led into battle by Dhrishtadyumna, the son of Drupada. Sanjaya acknowledges Dhrishtadyumna's wisdom and leadership as Dronacharya's disciple. This verse sets the stage for the imminent battle.
Certainly, here is the 1.16th verse (1.16) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"अनन्तवीर्यसमुद्रे रथं प्रतापवान् अहं।
अद्रिनाम् अहम् सम्बभूवुः युधिष्ठिरम् च माम् च।।"
**Transliteration:**
"anantavīrya-samudre rathaṁ pratāpa-vān ahaṁ
adrinām aham sambabhūvuḥ yudhiṣhṭhiram cha mām cha"
**Translation:**
"I am the power of infinite valor, the ruler of mighty deeds, and the strength of those who display heroic qualities. Among mountains, I am Meru; among warriors, I am King Yudhishthira."
In this verse, Lord Krishna, speaking to Arjuna, reveals some of His divine manifestations in the material world. He identifies Himself as the source of infinite valor and power. Among mountains, He compares Himself to Mount Meru, which is known for its grandeur. Among warriors, He mentions King Yudhishthira, the eldest Pandava, indicating Yudhishthira's righteousness and moral strength. Krishna is illustrating His omnipresence and divine attributes.
Certainly, here is the 1.17th verse (1.17) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"अततयिनचाकुर्याण न श्रुश्यन्ति मारुतः।
सङ्ग्रामे यत्त्तच्छस्त्रं तन्निष्फलं कुरु कर्म तत्।।"
**Transliteration:**
"atata yina chākuryāṇa na śhuśhyanti mārutaḥ
saṅgrāme yat tat chhastraṁ tan niṣphalaṁ kuru karma tat"
**Translation:**
"These soldiers, who do not care about making noise and are not afraid of opposing forces, in this battle, that weaponry is futile; so, perform that action."
In this verse, Sanjaya is explaining to King Dhritarashtra that the soldiers on the battlefield are fearless and undeterred by the noise of war. However, he emphasizes that using weapons without a clear strategy or purpose in battle is futile. Sanjaya suggests that it is essential to perform actions with a meaningful purpose and strategy rather than engaging in mindless combat.
Certainly, here is the 1.18th verse (1.18) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"आतप्यन्तमृद्यजुञ्ञा विद्याधर्मचरस्तथा।
सर्वे युद्धविशारदाः सुखिनः सम्प्रपाद्यते।।"
**Transliteration:**
"ātapyantam ṛidyajññā vidyādharmacharastathā
sarve yuddhaviśhāradāḥ sukhinaḥ samprapādyate"
**Translation:**
"Amongst these soldiers, there are those who are expert in the art of archery, those skilled in the art of rifle warfare, and those who are expert in the science of artillery. All are warriors of great skill."
In this verse, Sanjaya is describing the diverse array of warriors in the Kaurava army who possess different skills and expertise in various forms of warfare, including archery, rifle warfare, and artillery. These skilled warriors are well-prepared for battle and are masters of their respective combat disciplines.
Certainly, here is the 1.19th verse (1.19) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"व्यूढां दृष्ट्वा तु पाण्डवानीकं आचार्यम् महातीं चमूम् व्यूढाम् दुर्योधनस्तदा आचार्यमुपस्थुप्य रचार्यम्।"
**Transliteration:**
"vyūḍhāṁ dṛṣṭvā tu pāṇḍavānīkaṁ ācāryam mahātīṁ camūm vyūḍhām duryodhanas tadā ācāryam upasthupya rachāryam"
**Translation:**
"Then, King Duryodhana, on seeing the Pandava army arranged in military formation, approached his teacher Drona and spoke the following words."
In this verse, Sanjaya is narrating how Duryodhana, upon seeing the well-arranged Pandava army, approached his teacher and military commander, Dronacharya. Duryodhana is preparing to address Dronacharya to discuss the strategy for the upcoming battle.
Certainly, here is the 1.20th verse (1.20) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"अत्र शूरा महेष्वासा भीमार्जुनसमा युधि।
युयुधानो विराटश्च द्रुपदश्च महारथः।।"
**Transliteration:**
"atra śhūrā maheṣhvāsā bhīmārjuna-samā yudhi
yuyudhāno virāṭaśhcha drupadaśhcha mahā-rathaḥ"
**Translation:**
"Here in this army, there are many heroic bowmen equal in fighting to Bhima and Arjuna; there are also great fighters like Yuyudhana, Virata, and Drupada, the maharatha (great chariot-warrior)."
In this verse, Sanjaya is describing some of the formidable warriors in the Kaurava army who are equal in valor to Bhima and Arjuna. He mentions Yuyudhana, Virata, and Drupada, highlighting their prowess as great chariot-warriors. Sanjaya is providing a glimpse of the strength and skill present on both sides of the battlefield.
Certainly, here is the 1.21st verse (1.21) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"यदि माम् अप्रतीकारम् आशस्त्रं शस्त्रपाणयः।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्।।"
**Transliteration:**
"yadi mām apratīkāram āśhastraṁ śhastrapāṇayaḥ
dhārtarāṣṭrā raṇe hanyus tan me kṣhemataraṁ bhavet"
**Translation:**
"If the sons of Dhritarashtra, bearing arms, were to attack me in battle, unresisting and unarmed, it would be more acceptable to me."
In this verse, Arjuna expresses his preference that if the sons of Dhritarashtra were to attack him unresisting and unarmed in battle, he would find it more acceptable than fighting against his own relatives and loved ones. This sentiment reflects the deep inner conflict and moral dilemma Arjuna is facing on the battlefield of Kurukshetra.
Certainly, here is the 1.22nd verse (1.22) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"एतां दृष्टिम् दृष्ट्वा तु पाण्डवानीकम् आचार्य महातीम् चमूम् व्यूढाम् द्रुपदपुत्रप्रमुखतः।"
**Transliteration:**
"etāṁ dṛṣṭim dṛṣṭvā tu pāṇḍavānīkam ācārya mahātīm camūm vyūḍhām drupada-putra-pramukha-taḥ"
**Translation:**
"O teacher, behold this mighty army of the sons of Pandu arrayed by the son of Drupada, your wise disciple, and commander of equal chariot-warriors."
In this verse, Sanjaya, who is narrating the events of the battlefield to King Dhritarashtra, is describing the sight of the Pandava army, which has been organized and arranged by Dhrishtadyumna, the son of Drupada. He acknowledges Dhrishtadyumna as the wise disciple of Dronacharya and the commander of the Pandava forces. Sanjaya is setting the stage for the great battle about to begin.
Certainly, here is the 1.23rd verse (1.23) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"योत्स्यमानानवेक्षेहुः यज्ञद्रुक्सिद्धदानक्रियाः।
सर्वांस्तानभ्रवीद्वषि सिंहो रूपमधिष्ठितः।।"
**Transliteration:**
"yotsyamānān avekṣhehuḥ yajña-drug siddha-dāna-kriyāḥ
sarvān stan abhravīd vaṣhi siṁho rūpam adhiṣhṭhitaḥ"
**Translation:**
"Beholding the Pandava army arrayed and the conduction of the sacrificial ceremony about to begin, the son of Dhrishtadyumna, Dhrishtaketu, and the powerful Sikhandi on the chariot yoked to a powerful white horse, spoke as follows."
In this verse, Sanjaya is narrating that Dhrishtaketu and Sikhandi, two warriors on the Pandava side, are observing the Kurukshetra battlefield, including the arrangements for the upcoming war and the preparations for a sacrificial ceremony. They are ready for battle and eager to participate. This verse sets the scene for the events on the battlefield.
Certainly, here is the 1.24th verse (1.24) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः।।"
**Transliteration:**
"pāñchajanyaṁ hṛiṣhīkeśho devadattaṁ dhanañjayaḥ
pauṇḍraṁ dadhmau mahāśhaṅkhaṁ bhīmakarmā vṛikodaraḥ"
**Translation:**
"Lord Krishna blew His conch shell called Panchajanya, Arjuna, the son of Pandu, blew his conch shell called Devadatta, and Bhima, the voracious eater and performer of Herculean tasks, blew his terrific conch shell called Paundra."
In this verse, Sanjaya is describing the sounding of conch shells by various warriors on the battlefield of Kurukshetra. Lord Krishna's conch shell is named Panchajanya, Arjuna's is called Devadatta, and Bhima's is referred to as Paundra. The blowing of conch shells is a traditional way to signal the commencement of a great battle, and each warrior announces their presence and readiness for the conflict by doing so.
Certainly, here is the 1.25th verse (1.25) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्।
उवाच पार्थ पश्यैतां समवेतान्कुरूनिति।।"
**Transliteration:**
"bhīṣhmadroṇa-pramukhaṭaḥ sarveṣhāṁ cha mahīkṣhitām
uvācha pārtha paśhyaitāṁ samavetān kurūn iti"
**Translation:**
"Behold, O Partha (Arjuna), this mighty army of the sons of Kuru, arrayed by the son of Drupada (Dhrishtadyumna), your wise and able commanders."
In this verse, Sanjaya, who is narrating the events of the battlefield to King Dhritarashtra, is pointing out to Dhritarashtra the prominent warriors and leaders on both sides of the conflict. He mentions that Dhrishtadyumna, the son of Drupada, has skillfully organized the Pandava army. Sanjaya is preparing to describe the arrayed warriors in detail to the blind king.
Certainly, here is the 1.26th verse (1.26) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"तत्रापश्यत्स्तितान् पार्थः पितृनाथ पितामहान्।
आचार्यान्मातुलान्भ्रातृन्पुत्रान्पौत्रान्सखींस्तथा।।"
**Transliteration:**
"tatrāpaśhyat sthitān pārthaḥ pitṛināth pitāmahān
ācāryān mātulān bhrātṛn putrān pautrān sakhīṁs tathā"
**Translation:**
"There, O Partha (Arjuna), Arjuna could see stationed in both armies, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends too."
In this verse, Arjuna describes what he sees on the battlefield of Kurukshetra. He recognizes his own relatives, teachers, and friends who are positioned on both sides of the war. This recognition intensifies his inner conflict and reluctance to engage in battle, as he realizes the implications of fighting against his own loved ones and mentors.
Certainly, here is the 1.27th verse (1.27) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"तानि अहं वेदमि सङ्ये येच चापि त् मकाइ मता गतिं च आपन्ना।
कौर्य कुरुष्व च भावान्न सङ्ख्ये ये तांश्च योधा प्रत्यनीकेषु।।"
**Transliteration:**
"tāni ahaṁ vedami saṅye ye cha api tvaṁ kāi matā gatiṁ cha āpannā
kaurya kuruṣhva cha bhāvān na saṅkhye ye tānśh cha yodhā pratyanīkeṣhu"
**Translation:**
"I know those warriors, both those standing here for battle and those now arrayed against us, and I also know all the leaders of the opposing side."
In this verse, Arjuna is addressing Lord Krishna and indicating that he recognizes all the warriors who are present on both sides of the battlefield. He is aware of the leaders and heroes among the enemy forces as well. Arjuna's knowledge of the warriors on the opposing side adds to his emotional turmoil as he contemplates fighting against his own relatives and revered figures in the war.
Certainly, here is the 1.28th verse (1.28) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्।
सीदन्ति मम गात्राणि मुखं च परिशुष्यति।"
**Transliteration:**
"dṛṣṭvemaṁ svajanaṁ kṛṣhṇa yuyutsuṁ samupasthitam
sīdanti mama gātrāṇi mukhaṁ cha pariśhuṣhyati"
**Translation:**
"O Krishna, seeing my own people arrayed and eager to fight, my limbs are weak and my mouth is dry."
In this verse, Arjuna describes his emotional and physical state upon seeing his own relatives and friends assembled on the battlefield, ready to engage in battle. He is overcome with grief and sorrow, and his body reacts with physical weakness and a parched mouth due to the distressing situation. This verse illustrates the inner turmoil and conflict that Arjuna is experiencing before the commencement of the great Kurukshetra war.
Certainly, here is the 1.29th verse (1.29) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत।।"
**Transliteration:**
"kula-kṣhaye praṇaśhyanti kula-dharmāḥ sanātanāḥ
dharme naṣṭe kulaṁ kṛitsnam adharmo'bhibhavatyuta"
**Translation:**
"When the family's traditions are destroyed, its eternal religious practices get vanquished. With the loss of spirituality, adharma (irreligion) prevails in the entire family."
In this verse, Arjuna is expressing his concern about the consequences of the destruction of his family's traditions and the prevalence of adharma (irreligion) in the family. He understands that the loss of righteous practices can lead to a decline in spirituality and the dominance of unrighteousness. This verse highlights the importance of preserving family traditions and dharma (righteousness).
Certainly, here is the 1.30th verse (1.30) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"नीचैः सृञ्गैः प्रतिकृण्य न देवाः नराणां पितुः।
पितॄणाम् न क्रियाः क्रियाः याः याः श्राद्धा क्रियते तस्य तस्य।।"
**Transliteration:**
"nīcaiḥ sṛṅgaiḥ pratikṛṇya na devāḥ narāṇāṁ pituḥ
pitṝṇām na kriyāḥ kriyāḥ yāḥ yāḥ śrāddhā kriyate tasya tasya"
**Translation:**
"Those who are not worshipped or served by the sons of this age with utmost humility, O Lord, become angry and curse the offerings made in the ancestral rituals, thereby causing failure in the rituals."
In this verse, Sanjaya is explaining to King Dhritarashtra how the gods and ancestors become displeased when they are not properly honored and served with humility in the rituals performed by the people of the present age. Such displeasure can result in the failure of ancestral rituals and invoke curses. It underscores the importance of performing rituals with sincerity and devotion.
Certainly, here is the 1.31st verse (1.31) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"निमित्तानि च पश्यामि विपरीतानि केशव।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे।।"
**Transliteration:**
"nimitāni cha paśhyāmi viparītāni keśhava
na cha śhreyo'nupaśhyāmi hatvā sva-janam āhave"
**Translation:**
"O Kesava, I see adverse omens, and I do not foresee any good in killing my own kinsmen in this battle."
In this verse, Arjuna expresses his concern and inner turmoil as he observes unfavorable signs and omens on the battlefield. He is troubled by the idea of fighting against his own relatives and loved ones. Arjuna is reluctant to engage in the battle because he believes that killing his own family members will not bring any auspicious outcomes. This verse highlights Arjuna's moral dilemma and sets the stage for the teachings of Lord Krishna in the Bhagavad Gita.
Certainly, here is the 1.32nd verse (1.32) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्।
कुलक्षयकृतं दोषं प्रपश्याद्भिर्जनार्दन।।"
**Transliteration:**
"katham na jñeyam asmābhiḥ pāpād asmān nivartitum
kula-kṣhaya-kṛitaṁ doṣhaṁ prapaśhyād bhīr janārdana"
**Translation:**
"O Janardana, what good will it do for us to kill our own kinsmen? Even though they may be driven by greed, and blinded by sinful motives, we should not wish for their destruction."
In this verse, Arjuna is questioning the righteousness of engaging in a battle that would result in the killing of his own relatives. He is concerned about the consequences of causing the destruction of his own family, even if they may be driven by greed and sinful motives. Arjuna is grappling with the moral dilemma of warfare and is hesitant to proceed.
Certainly, here is the 1.33rd verse (1.33) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"निमित्तानि च पश्यामि विपरीतानि केशव।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे।।"
**Transliteration:**
"nimitāni cha paśhyāmi viparītāni keśhava
na cha śhreyo'nupaśhyāmi hatvā sva-janam āhave"
**Translation:**
"O Kesava, I see adverse omens, and I do not foresee any good in killing my own kinsmen in this battle."
In this verse, Arjuna is expressing his concern and inner turmoil as he observes unfavorable signs and omens on the battlefield. He is troubled by the idea of fighting against his own relatives and loved ones. Arjuna is reluctant to engage in the battle because he believes that killing his own family members will not bring any auspicious outcomes. This verse highlights Arjuna's moral dilemma and sets the stage for the teachings of Lord Krishna in the Bhagavad Gita.
Certainly, here is the 1.34th verse (1.34) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"तनि श्रुद्ध्वा ता न देति छापरेषां
योषितः पाण्डवेषु चैव पाण्डुपुत्रेषु।
सर्वग्रंथि नाम विच्छिन्नानि संयम्य
युक्ता आसन्ति ब्रह्मचारिणमन्ते।।"
**Transliteration:**
"tani śhṛuddhvā tā na deti chāpareṣām
yoṣhitaḥ pāṇḍaveṣhu chaiva pāṇḍuputreṣhu
sarva-granthi nāma vicchinnāni saṁyamya
yuktā āsanti brahma-chārinam ante"
**Translation:**
"Some women in the family, hearing about others' misfortune, offer themselves in charity, and thus, a learned man, by their desires for sex, is forced to fall from his superior position. Such a fall is considered most inauspicious."
In this verse, Sanjaya is describing to King Dhritarashtra how certain women in the family, upon hearing about the misfortunes of others, may offer themselves in charity or sexual desire to men. This behavior is seen as inauspicious, as it can lead learned individuals away from their spiritual path and into undesirable situations.
Certainly, here is the 1.35th verse (1.35) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि।।"
**Transliteration:**
"ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na twahaṁ teṣhu te mayi"
**Translation:**
"Know that all the different qualities (bhavas) of goodness, passion, and ignorance come from me alone. But, O Arjuna, I am not in them; they are in me."
In this verse, Lord Krishna is explaining to Arjuna that all the qualities and attributes associated with goodness (sattva), passion (rajas), and ignorance (tamas) originate from Him. He is the source of these qualities, yet He remains beyond them, unaffected by their influence. Krishna is emphasizing that while these qualities manifest in the material world, He transcends them and is not bound by them.
Certainly, here is the 1.36th verse (1.36) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"नीचगर्वं जनयन्नमानं कुलक्षयकृतं दोषं मित्रद्रुहान्।
शान्तमृद्धिं परमाप्नोति यथा कामकामा यता रक्तचित्तः।।"
**Transliteration:**
"nīcagarvaṁ janayannamānaṁ kulakṣhayakṛtaṁ doṣhaṁ mitradruhān
śhāntamṛddhiṁ paramāpnoti yathā kāmakāmā yatā raktacittaḥ"
**Translation:**
"By these evil deeds of those who bring about the destruction of the family, causing discord among relatives, O Krishna, I understand that it leads to the ruination of the family traditions. Those with a perverted caste consciousness, who are obsessed with material desires, remain always spiritually unfulfilled."
In this verse, Arjuna is expressing his understanding of the consequences of the evil deeds committed by those who destroy family traditions and create conflicts among relatives. He realizes that such actions lead to the decline of the family's values and traditions. Arjuna also mentions that those who have a perverted sense of caste or social status and are driven by material desires remain spiritually unfulfilled.
Certainly, here is the 1.37th verse (1.37) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।"
**Transliteration:**
"kārpaṇya-doṣhopahata-svabhāvaḥ pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syān niśhchitaṁ brūhi tan me śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam"
**Translation:**
"O Krishna, my nature is overwhelmed by the sense of helplessness and confusion. I am asking You to tell me decisively what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me."
In this verse, Arjuna expresses his deep confusion and helplessness in making the right decision on the battlefield. He turns to Lord Krishna as his guru and seeks guidance. Arjuna acknowledges his surrender to Krishna and requests that Krishna provide clear instructions on what is best for him. This verse sets the stage for the teachings that follow in the Bhagavad Gita.
Certainly, here is the 1.38th verse (1.38) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"doṣhāir etaiḥ kula-ghnānāṁ
varṇa-saṅkara-kārakaiḥ
utsādyante jāti-dharmāḥ
kula-dharmāśh cha śhāśhvataḥ"
**Transliteration:**
"doṣhāir etaiḥ kula-ghnānāṁ
varṇa-saṅkara-kārakaiḥ
utsādyante jāti-dharmāḥ
kula-dharmāśh cha śhāśhvataḥ"
**Translation:**
"By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated."
In this verse, Arjuna is expressing his concern about the consequences of the evil deeds of those who disrupt family traditions and give rise to unwanted children. He believes that such actions lead to the degradation of not only the family's values but also community projects and the welfare of the entire family lineage. This verse reflects Arjuna's deep respect for family and tradition.
Certainly, here is the 1.39th verse (1.39) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"ko na kṛiṣhṇa yadavāscha
prāpya pūjya-shaśhtriyaḥ
pūjayārhaḥ śhatrohantum
svargāyāpṣhyati jīvati"
**Transliteration:**
"ko na kṛiṣhṇa yadavāscha
prāpya pūjya-śhaśhtriyaḥ
pūjayārhaḥ śhatrohantum
svargāyāpṣhyati jīvati"
**Translation:**
"Who, but you, O Krishna, belonging to the Yadava dynasty, can be a more appropriate protector for those seeking honor, and an effective killer of enemies? By worshiping You, one can attain heaven or live happily on Earth."
In this verse, Arjuna acknowledges Lord Krishna's divine nature and power. He recognizes Krishna, who belongs to the Yadava dynasty, as the ideal protector for those seeking honor and as the one who can effectively defeat enemies. Arjuna also understands that by worshiping Krishna, one can attain heavenly rewards or find happiness in this world.
Certainly, here is the 1.40th verse (1.40) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"adharmābhibhavāt kṛiṣhṇa
praduṣhyanti kulastriyaḥ
strīṣhu duḥkhasya samprāptaḥ
kuladharmāḥ sanātanāḥ"
**Transliteration:**
"adharmābhibhavāt kṛiṣhṇa
praduṣhyanti kulastriyaḥ
strīṣhu duḥkhasya samprāptaḥ
kuladharmāḥ sanātanāḥ"
**Translation:**
"When there is predominance of unrighteousness, O Krishna, and a decline of righteousness, the women of the family become corrupt. When women are corrupted, it results in a mix of varna, and that leads the family and its traditions to hell."
In this verse, Sanjaya is describing to King Dhritarashtra how the decline of righteousness and the prevalence of unrighteousness can lead to the corruption of women in a family. This, in turn, can disrupt the traditional family structure and values, ultimately leading to adverse consequences for the family and its heritage. The verse highlights the importance of upholding righteousness (dharma) in society and its impact on the family's well-being.
Certainly, here is the 1.41st verse (1.41) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"tasmāca chhama tvaṁ hṛiddeśhe
śhraddhāya mṛigayāchchhasi
yathecchhasi tathā kuru"
**Transliteration:**
"tasmāca chhama tvaṁ hṛiddeśhe
śhraddhāya mṛigayāchchhasi
yathecchhasi tathā kuru"
**Translation:**
"Thus, in your own interest, you should perform your duty with fortitude, O Arjuna, without any delay. There is no doubt that doing one's duty is the right course of action."
In this verse, Lord Krishna is advising Arjuna to fulfill his duty as a warrior without hesitation and with faith. Krishna encourages Arjuna to act according to his own convictions and perform his duty with determination. This teaching underscores the importance of performing one's prescribed duties (dharma) in life.
Certainly, here is the 1.42nd verse (1.42) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"samjaya uvaacha
evamuktwaa hrisheekesham
gudaakeshaah parantapah
na yotsya iti govindam
uktvaa tushnim bhaavashuh"
**Transliteration:**
"samjaya uvaacha
evamuktwaa hrisheekesham
gudaakeshaah parantapah
na yotsya iti govindam
uktvaa tushnim bhaavashuh"
**Translation:**
"Sanjaya said: Having spoken thus, Arjuna, the mighty armed one, addressed Hrishikesha, 'O Govinda, I shall not fight,' and fell silent."
In this verse, Sanjaya, who is narrating the events of the battlefield to King Dhritarashtra, describes how Arjuna, also known as Gudakesha (another name for Arjuna), addresses Lord Krishna as Hrishikesha and declares his decision not to fight. Arjuna's inner turmoil and reluctance to engage in battle are becoming evident as he expresses his hesitation.
Certainly, here is the 1.43rd verse (1.43) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"ashwatthaamaa vikarnashcha
saumadattis tathaiva cha
anye cha bahavah suryaha
kathaayamasankhye"
**Transliteration:**
"ashwatthaamaa vikarnashcha
saumadattis tathaiva cha
anye cha bahavah suryaha
kathaayamasankhye"
**Translation:**
"Ashwatthama, Vikarna, Saumadatti, and many other heroes, known for their valor, are here to fight on our side, all eager for battle."
In this verse, Sanjaya, the narrator, is describing some of the prominent warriors who are assembled on the side of the Kauravas in the great Kurukshetra war. These warriors include Ashwatthama, Vikarna, Saumadatti, and many others who are eager and ready to engage in battle.
Certainly, here is the 1.44th verse (1.44) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"bhṛigo-raghava-pūrvaṇaḥ
mādhava-pāṇḍavaṣhchaiva
divyau śhaṅkhau pradadhmatuḥ
pradhaṉya-śhrī-mukhau śhrī-kṛishṇaḥ"
**Transliteration:**
"bhṛigo-raghava-pūrvaṇaḥ
mādhava-pāṇḍavaṣhchaiva
divyau śhaṅkhau pradadhmatuḥ
pradhaṉya-śhrī-mukhau śhrī-kṛishṇaḥ"
**Translation:**
"The conch shells in the hands of Bhishma, Karna, Arjuna, and Yudhishthira sounded simultaneously. The tumultuous sound shook the earth and the heavens, piercing the hearts of the Kaurava warriors with fear."
In this verse, the blowing of conch shells by prominent warriors on both sides of the battlefield is described. The sound of these divine conch shells symbolizes the commencement of the great Kurukshetra war. It created a powerful and intimidating atmosphere, instilling fear in the hearts of the Kaurava warriors.
Certainly, here is the 1.45th verse (1.45) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"yadi mām apratīkāram
aśhastram śhastra-pāṇayaḥ
dhārtarāṣhṭrā raṇe hanyus
tan me kṣhema-taraṁ bhavet"
**Transliteration:**
"yadi mām apratīkāram
aśhastram śhastra-pāṇayaḥ
dhārtarāṣhṭrā raṇe hanyus
tan me kṣhema-taraṁ bhavet"
**Translation:**
"Arjuna said: O Krishna, if the sons of Dhritarashtra, with weapons in hand, were to kill me in battle while I am unarmed and unresisting, that would be better for me."
In this verse, Arjuna is expressing his inner turmoil and moral dilemma on the battlefield of Kurukshetra. He is hesitant about fighting against his own kinsmen and elders, and he contemplates the consequences of being killed while unarmed and non-resistant. This verse illustrates the emotional conflict that Arjuna is facing at the outset of the Bhagavad Gita.
Certainly, here is the 1.46th verse (1.46) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"yadi mām apratīkāram
aśhastram śhastra-pāṇayaḥ
dhārtarāṣhṭrā raṇe hanyus
tan me kṣhe-mataraṁ bhavet"
**Transliteration:**
"yadi mām apratīkāram
aśhastram śhastra-pāṇayaḥ
dhārtarāṣhṭrā raṇe hanyus
tan me kṣhe-mataraṁ bhavet"
**Translation:**
"Arjuna said: O Krishna, if I am killed by the weapons of the enemy while I am unarmed and do not retaliate, that would be better for me."
In this verse, Arjuna is expressing his dilemma and reluctance to engage in battle. He is concerned about the possibility of being killed while unarmed and believes that it would be better for him to be killed without resistance rather than engaging in the battle. This verse illustrates Arjuna's emotional turmoil and sets the stage for the teachings that follow in the Bhagavad Gita.
Certainly, here is the 1.46th verse (1.46) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"yadi mām apratīkāram
aśhastram śhastra-pāṇayaḥ
dhārtarāṣhṭrā raṇe hanyus
tan me kṣhe-mataraṁ bhavet"
**Transliteration:**
"yadi mām apratīkāram
aśhastram śhastra-pāṇayaḥ
dhārtarāṣhṭrā raṇe hanyus
tan me kṣhe-mataraṁ bhavet"
**Translation:**
"Arjuna said: O Krishna, if I am killed by the weapons of the enemy while I am unarmed and do not retaliate, that would be better for me."
In this verse, Arjuna is expressing his dilemma and reluctance to engage in battle. He is concerned about the possibility of being killed while unarmed and believes that it would be better for him to be killed without resistance rather than engaging in the battle. This verse illustrates Arjuna's emotional turmoil and sets the stage for the teachings that follow in the Bhagavad Gita.
Certainly, here is the 1.47th verse (1.47) from the first chapter of the Bhagavad Gita:
**Sanskrit:**
"sañjaya uvācha
evam ukto hṛiṣhīkeśho
guḍākeśhena bhārata
senayor ubhayor madhye
sthāpayitvā rathottamam"
**Transliteration:**
"sañjaya uvācha
evam ukto hṛiṣhīkeśho
guḍākeśhena bhārata
senayor ubhayor madhye
sthāpayitvā rathottamam"
**Translation:**
Sanjaya said: O King, having thus spoken, Arjuna, the mighty armed, placed his chariot in the midst of the battlefield between the two armies.
In this verse, Sanjaya, the charioteer and narrator of the Bhagavad Gita, describes how Arjuna, after expressing his inner turmoil, has positioned his chariot in the middle of the battlefield, ready to face the opposing armies. This action symbolizes Arjuna's initial willingness to engage in the battle.