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    Gita Adhyay 1

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    Mehul Patel
    The Bhagavad Gita is a dialogue between Arjuna and Krishna that takes place on the battlefield just before the start of the great Mahabharata war between the Pandavas and Kauravas. Arjuna expresses doubt and sorrow about fighting against and killing his family members and teachers. He tells Krishna that he would rather not fight and gives various reasons for not wanting to participate in the war, such as not wanting to incur sin by killing his relatives and destroying his family's traditions.

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    Gita Adhyay 1

    Uploaded by

    Mehul Patel
    145 views4 pages
    The Bhagavad Gita is a dialogue between Arjuna and Krishna that takes place on the battlefield just before the start of the great Mahabharata war between the Pandavas and Kauravas. Arjuna expresses doubt and sorrow about fighting against and killing his family members and teachers. He tells Krishna that he would rather not fight and gives various reasons for not wanting to participate in the war, such as not wanting to incur sin by killing his relatives and destroying his family's traditions.

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    Gita adhyay1

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    The Bhagavad Gita is a dialogue between Arjuna and Krishna that takes place on the battlefield just before the start of the great Mahabharata war between the Pandavas and Kauravas. Arjuna expresses doubt and sorrow about fighting against and killing his family members and teachers. He tells Krishna that he would rather not fight and gives various reasons for not wanting to participate in the war, such as not wanting to incur sin by killing his relatives and destroying his family's traditions.

    Copyright:

    © All Rights Reserved
    Download as TXT, PDF, TXT or read online from Scribd
    Download as txt, pdf, or txt
    145 views4 pages

    Gita Adhyay 1

    Uploaded by

    Mehul Patel
    The Bhagavad Gita is a dialogue between Arjuna and Krishna that takes place on the battlefield just before the start of the great Mahabharata war between the Pandavas and Kauravas. Arjuna expresses doubt and sorrow about fighting against and killing his family members and teachers. He tells Krishna that he would rather not fight and gives various reasons for not wanting to participate in the war, such as not wanting to incur sin by killing his relatives and destroying his family's traditions.

    Copyright:

    © All Rights Reserved
    Download as TXT, PDF, TXT or read online from Scribd
    Download as txt, pdf, or txt
    of 4

    The Bhagavad Gita was spoken on the battleground of the Mahabharat war, an enormous

    war that was just about to begin between two sets of cousins, the Kauravas and the
    Pandavas. A detailed description of developments that led to the colossal war is
    given in the Introduction to this book, in the section “The Setting of the Bhagavad
    Gita.”

    The Bhagavad Gita begins to unfold as a dialogue between King Dhritarashtra and his
    minister Sanjay. Since Dhritarashtra was blind, he could not be personally present
    on the battlefield. Hence, Sanjay was giving him a first-hand account of the
    events on the warfront. Sanjay was the disciple of Sage Ved Vyas, the celebrated
    writer of the Mahabharat. Ved Vyas possessed the mystic power of being able to see
    what was happening in distant places. By the grace of his teacher, Sanjay also
    possessed the mystic ability of distant vision. Thus he could see from afar all
    that transpired on the battleground.

    Bhagavad Gita 1.1


    Dhritarashtra said: O Sanjay, after gathering on the holy field of Kurukshetra, and
    desiring to fight, what did my sons and the sons of Pandu do?

    Bhagavad Gita 1.2


    Sanjay said: On observing the Pandava army standing in military formation, King
    Duryodhan approached his teacher Dronacharya, and said the following words.

    Bhagavad Gita 1.3


    Duryodhan said: Respected teacher! Behold the mighty army of the sons of Pandu, so
    expertly arrayed for battle by your own gifted disciple, the son of Drupad.

    Bhagavad Gita 1.4 – 1.6


    Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad,
    wielding mighty bows and equal in military prowess to Bheem and Arjun. There are
    also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi,
    Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have
    the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons
    of Draupadi, who are all great warrior chiefs.

    Bhagavad Gita 1.7


    O best of Brahmins, hear too about the principal generals on our side, who are
    especially qualified to lead. These I now recount unto you.

    Bhagavad Gita 1.8


    There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn,
    and Bhurishrava, who are ever victorious in battle.

    Bhagavad Gita 1.9


    Also, there are many other heroic warriors, who are prepared to lay down their
    lives for my sake. They are all skilled in the art of warfare, and equipped with
    various kinds of weapons.

    Bhagavad Gita 1.10


    The strength of our army is unlimited and we are safely marshalled by Grandsire
    Bheeshma, while the strength of the Pandava army, carefully marshalled by Bheem, is
    limited.

    Bhagavad Gita 1.11


    Therefore, I call upon all the generals of the Kaurava army now to give full
    support to Grandsire Bheeshma, even as you defend your respective strategic points.

    Bhagavad Gita 1.12


    Then, the grand old man of the Kuru dynasty, the glorious patriarch Bheeshma,
    roared like a lion, and blew his conch shell very loudly, giving joy to Duryodhan.

    Bhagavad Gita 1.13


    Thereafter, conches, kettledrums, bugles, trumpets, and horns suddenly blared
    forth, and their combined sound was overwhelming.

    Bhagavad Gita 1.14


    Then, from amidst the Pandava army, seated in a glorious chariot drawn by white
    horses, Madhav and Arjun blew their Divine conch shells.

    Bhagavad Gita 1.15


    Hrishikesh blew his conch shell, called Panchajanya, and Arjun blew the Devadutta.
    Bheem, the voracious eater and performer of herculean tasks, blew his mighty conch,
    called Paundra.

    Bhagavad Gita 1.16 – 1.18


    King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh
    and Manipushpak. The excellent archer and king of Kashi, the great warrior
    Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons
    of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their
    respective conch shells, O Ruler of the earth.

    Bhagavad Gita 1.19


    The terrific sound thundered across the sky and the earth, and shattered the hearts
    of your sons, O Dhritarasthra.

    Bhagavad Gita 1.20


    At that time, the son of Pandu, Arjun, who had the insignia of Hanuman on the flag
    of his chariot, took up his bow. Seeing your sons arrayed against him, O King,
    Arjun then spoke the following words to Shree Krishna.

    Bhagavad Gita 1.21 – 1.22


    Arjun said: O Infallible One, please take my chariot to the middle of both armies,
    so that I may look at the warriors arrayed for battle, whom I must fight in this
    great combat.

    Bhagavad Gita 1.23


    I desire to see those who have come here to fight on the side of the evil-minded
    son of Dhritarasthra, wishing to please him.

    Bhagavad Gita 1.24


    Sanjay said: O Dhritarasthra, having thus been addressed by Arjun, the conqueror of
    sleep, Shree Krishna then drew the magnificent chariot between the two armies.

    Bhagavad Gita 1.25


    In the presence of Bheeshma, Dronacharya, and all the other kings, Shree Krishna
    said: O Parth, behold these Kurus gathered here.

    Bhagavad Gita 1.26


    There, Arjun could see stationed in both armies, his fathers, grandfathers,
    teachers, maternal uncles, brothers, cousins, sons, nephews, grand-nephews,
    friends, fathers-in-law, and well-wishers.

    Bhagavad Gita 1.27


    Seeing all his relatives present there, Arjun, the son of Kunti, was overwhelmed
    with compassion, and with deep sorrow, spoke the following words.

    Bhagavad Gita 1.28


    Arjun said: O Krishna, seeing my own kinsmen arrayed for battle here and intent on
    killing each other, my limbs are giving way and my mouth is drying up.

    Bhagavad Gita 1.29 – 1.31


    My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping
    from my hand, and my skin is burning all over. My mind is in quandary and whirling
    in confusion; I am unable to hold myself steady any longer. O Krishna, killer of
    the Keshi demon, I only see omens of misfortune. I do not foresee how any good can
    come from killing my own kinsmen in this battle.

    Bhagavad Gita 1.32 – 1.33


    O Krishna, I do not desire the victory, kingdom, or the happiness accruing it. Of
    what avail will be a kingdom, pleasures, or even life itself, when the very persons
    for whom we covet them, are standing before us for battle?

    Bhagavad Gita 1.34 – 1.35


    Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law,
    grand-nephews, brothers-in-law, and other kinsmen are present here, staking their
    lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me.
    If we kill the sons of Dhritarashtra, what satisfaction will we derive from the
    dominion over the three worlds, what to speak of this Earth?

    Bhagavad Gita 1.36 – 1.37


    O Maintainer of all living entities, what pleasure will we derive from killing the
    sons of Dhritarasthra? Even though they may be aggressors, sin will certainly come
    upon us if we slay them. Hence, it does not behoove us to kill our own cousins, the
    sons of Dhritarashtra, and friends. O Madhav (Krishna), how can we hope to be happy
    by killing our own kinsmen?

    Bhagavad Gita 1.38 – 1.39


    Their thoughts are overpowered by greed and they see no wrong in annihilating their
    relatives or wreaking treachery upon friends. Yet, O Janardan (Krishna), why should
    we, who can clearly see the crime in killing our kindred, not turn away from this
    sin?

    Bhagavad Gita 1.40


    When a dynasty is destroyed, its traditions get vanquished, and the rest of the
    family becomes involved in irreligion.

    Bhagavad Gita 1.41


    With the preponderance of vice, O Krishna, the women of the family become immoral;
    and from the immorality of women, O descendent of Vrishni, unwanted progeny are
    born.

    Bhagavad Gita 1.42


    An increase in unwanted children results in hellish life both for the family and
    for those who destroy the family. Deprived of the sacrificial offerings, the
    ancestors of such corrupt families also fall.

    Bhagavad Gita 1.43


    Through the evil deeds of those who destroy the family tradition and thus give rise
    to unwanted progeny, a variety of social and family welfare activities are ruined.

    Bhagavad Gita 1.44


    O Janardan (Krishna), I have heard from the learned that those who destroy family
    traditions dwell in hell for an indefinite period of time.

    Bhagavad Gita 1.45 – 1.46


    Alas! How strange it is that we have set our mind to perform this great sin. Driven
    by the desire for kingly pleasures, we are intent on killing our own kinsmen. It
    will be better if, with weapons in hand, the sons of Dhritarashtra kill me unarmed
    and unresisting on the battlefield.

    Bhagavad Gita 1.47 View commentary »


    Sanjay said: Speaking thus, Arjun cast aside his bow and arrows, and sank into the
    seat of his chariot, his mind in distress and overwhelmed with grief.

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