धृतराष्ट्र उवाच — धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः। मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय॥
dhritarashtra uvacha — dharmakshetre kurukshetre samavetaa yuyutsavah maamakah pandavash chaiva kim akurvata sanjaya
Dhritarashtra said: O Sanjaya, assembled on the holy field of Kurukshetra, eager to fight, what did my sons and the sons of Pandu do?
The Gita opens with blind King Dhritarashtra asking his minister Sanjaya about the events on the battlefield. His use of 'my sons' versus 'sons of Pandu' reveals his attachment and bias.
dutydharma
सञ्जय उवाच — दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा। आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्॥
sanjaya uvacha — drishtva tu pandavanikam vyudham duryodhanastada aacharyam upasangamya raja vachanam abravit
Sanjaya said: Seeing the army of the Pandavas arrayed in military formation, King Duryodhana approached his teacher Drona and spoke these words.
Duryodhana, seeing the well-organized Pandava army, immediately goes to his teacher Drona. This reveals his anxiety despite having a larger army, showing that mere numbers do not guarantee confidence.
dutycourage
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्। व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता॥
pashyaitam pandu-putranam acharya mahatim chamum vyudham drupada-putrena tava shishyena dhimata
Behold, O teacher, this mighty army of the sons of Pandu, arranged in formation by your own talented disciple, the son of Drupada (Dhrishtadyumna).
Duryodhana tactfully reminds Drona that the opposing commander is Dhrishtadyumna, son of Drupada — Drona's own rival. This is a political move to stir Drona's fighting spirit against his enemy's son.
dutywisdom
अत्र शूरा महेष्वासा भीमार्जुनसमा युधि। युयुधानो विराटश्च द्रुपदश्च महारथः॥
atra shura maheshvasa bhimarjuna-sama yudhi yuyudhano viratash cha drupadash cha maharathah
Here in this army are many mighty warriors equal in combat to Bhima and Arjuna — great fighters like Yuyudhana, Virata, and the mighty chariot warrior Drupada.
Duryodhana lists the powerful warriors on the Pandava side to emphasize the threat. By comparing them to Bhima and Arjuna, he acknowledges the enemy's strength while trying to rally his own side.
courageduty
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्। पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः॥
dhrishtaketush chekitanah kashirajash cha viryavan purujit kuntibhojash cha shaibyash cha narapungavah
There are also great heroes like Dhrishtaketu, Chekitana, the valiant king of Kashi, Purujit, Kuntibhoja, and Shaibya — all mighty among men.
Duryodhana continues listing the mighty warriors on the Pandava side. His detailed enumeration reveals his deep anxiety about the strength of the opposing army.
courageduty
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्। सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः॥
yudhamanyush cha vikranta uttamaujash cha viryavan saubhadro draupadeyash cha sarva eva maharathah
There are also the mighty Yudhamanyu, the valiant Uttamauja, the son of Subhadra (Abhimanyu), and the sons of Draupadi — all of whom are great chariot warriors.
The mention of Abhimanyu (son of Arjuna and Subhadra) and Draupadi's five sons shows the next generation of warriors ready to fight, indicating the depth of the Pandava alliance.
courageduty
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम। नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते॥
asmakam tu vishishta ye tannibodha dvijottama nayaka mama sainyasya samjnartham tan bravimi te
But know also, O best of the twice-born, the distinguished commanders of my army. I name them for your information.
After listing enemy warriors, Duryodhana now turns to naming his own commanders to reassure Drona. He addresses Drona respectfully as 'best of the twice-born' to maintain his teacher's allegiance.
dutywisdom
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः। अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च॥
bhavan bhishmash cha karnash cha kripash cha samitinjayah ashvatthama vikarnash cha saumadattis tathaiva cha
Yourself (Drona), Bhishma, Karna, Kripa who is always victorious in battle, Ashvatthama, Vikarna, and the son of Somadatta (Bhurishrava).
Duryodhana places Drona first in the list of his great warriors as a mark of respect. By naming Bhishma, Karna, and other legendary fighters, he tries to boost confidence in his own army's strength.
courageduty
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः। नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः॥
anye cha bahavah shura madarthe tyakta-jivitah nana-shastra-praharanah sarve yuddha-visharadah
And many other heroes are ready to give their lives for my sake. They are armed with various weapons and are all skilled in the art of warfare.
Duryodhana boasts that many warriors are willing to sacrifice their lives for him. This reveals both his confidence and his self-centered view that all these warriors fight solely for his cause.
courageduty
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्। पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्॥
aparyaptam tad asmakam balam bhishmabhirakshitam paryaptam tvidam etesham balam bhimabhirakshitam
Our army, protected by Bhishma, is unlimited in strength, while their army, protected by Bhima, is limited.
Duryodhana compares the two armies, claiming superiority due to Bhishma's protection. This statement is ironic, as despite the numerical advantage, Duryodhana's side ultimately loses due to adharma.
courageduty
अयनेषु च सर्वेषु यथाभागमवस्थिताः। भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि॥
ayaneshu cha sarveshu yathabhagam avasthitah bhishmam evabhirakshanu bhavantah sarva eva hi
Therefore, stationed in your respective positions in every division of the army, all of you must protect Bhishma at all costs.
Duryodhana's command to protect Bhishma reveals his strategic thinking — he knows Bhishma is the backbone of his army. Ironically, this also reveals his dependence on others for victory.
dutyaction
तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः। सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्॥
tasya sanjanayan harsham kuru-vriddhah pitamahah simha-nadam vinadyochchaih shankham dadhmau pratapavan
Then Bhishma, the grand old man of the Kuru dynasty, the glorious patriarch, roared loudly like a lion and blew his conch to cheer Duryodhana.
Bhishma's lion-like roar and conch-blowing is meant to reassure Duryodhana and boost the morale of the Kaurava army. It marks the formal beginning of battle preparations.
courageduty
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः। सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्॥
tatah shankhash cha bheryash cha panava-anaka-gomukhah sahasaivabhyahanyanta sa shabdas tumulo'bhavat
After that, conches, kettledrums, tabors, trumpets, and cow-horns all sounded together and the combined sound was tremendous.
The simultaneous sounding of various war instruments creates a tumultuous roar, symbolizing the unleashing of destructive forces. This cacophony stands in contrast to the divine conch sounds that follow.
courageaction
ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ। माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः॥
tatah shvetair hayair yukte mahati syandane sthitau madhavah pandavash chaiva divyau shankhau pradadhmatuh
Then, seated in a great chariot yoked with white horses, Krishna and Arjuna blew their divine conches.
The white horses symbolize purity and dharma. Krishna (Madhava) and Arjuna together represent the union of the divine and the devoted warrior — a partnership that makes them invincible.
devotiongodcourage
पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः। पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः॥
panchajanyam hrishikesho devadattam dhananjayah paundram dadhmau maha-shankham bhima-karma vrikodarah
Krishna blew his conch Panchajanya, Arjuna blew Devadatta, and Bhima of terrible deeds blew his great conch Paundra.
Each conch has a unique name and significance. Panchajanya represents divine power, Devadatta represents celestial gift, and Paundra represents terrible might. Their combined sound signals the triumph of righteousness.
couragegoddevotion
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः। नकुलः सहदेवश्च सुघोषमणिपुष्पकौ॥
anantavijayam raja kuntiputro yudhishthirah nakulah sahadevash cha sughosa-manipushpakau
King Yudhishthira, the son of Kunti, blew his conch Anantavijaya, and Nakula and Sahadeva blew theirs — Sughosha and Manipushpaka.
Yudhishthira's conch name 'Anantavijaya' means 'unending victory,' symbolizing the eternal triumph of dharma. Each Pandava brother's conch reflects their unique character and role in the battle.
dutycouragedharma
काश्यश्च परमेष्वासः शिखण्डी च महारथः। धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः॥
kashyash cha parameshvasah shikhandee cha maharathah dhrishtadyumno viratash cha satyakish chaparajitah
The king of Kashi, the great archer, Shikhandi the great chariot warrior, Dhrishtadyumna, Virata, and the unconquerable Satyaki all blew their conches.
The allied warriors of the Pandavas also join in sounding their conches. The mention of Shikhandi is significant as he was destined to be instrumental in Bhishma's fall.
courageduty
द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते। सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्॥
drupado draupadeyash cha sarvashah prithivipate saubhadrash cha mahabahuh shankhan dadhmuh prithak prithak
Drupada, the sons of Draupadi, and the mighty-armed son of Subhadra (Abhimanyu) — O king, all blew their respective conches.
Sanjaya addresses Dhritarashtra as 'lord of the earth,' subtly reminding him of his duty as king. The unified conch-blowing of the Pandava alliance shows their solidarity and determination.
courageduty
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्। नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्॥
sa ghosho dhartarashtranaam hridayani vyadarayat nabhash cha prithivim chaiva tumulo vyanunandayan
That tremendous sound pierced the hearts of Dhritarashtra's sons, reverberating through the sky and the earth.
The Pandavas' conch sounds shatter the confidence of the Kauravas. This verse symbolically shows that the power of dharma (righteousness) naturally strikes fear into those who stand against it.
couragedharma
अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः। प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः। हृषीकेशं तदा वाक्यमिदमाह महीपते॥
atha vyavasthitan drishtva dhartarashtran kapidhvajah pravritte shastra-sampate dhanurudyamya pandavah hrishikesham tada vakyam idam aha mahipate
Then, seeing Dhritarashtra's men arrayed and the weapons about to clash, Arjuna, whose flag bore the emblem of Hanuman, took up his bow and spoke these words to Krishna.
Arjuna's chariot bears Hanuman's emblem, symbolizing strength and devotion. The fact that he speaks to Krishna (Hrishikesha — master of the senses) shows that even the greatest warrior seeks divine guidance.
devotioncouragegod
अर्जुन उवाच — सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत॥
arjuna uvacha — senayorubhayormadhye ratham sthapaya me'chyuta
Arjuna said: O infallible Krishna, please place my chariot between the two armies.
Arjuna addresses Krishna as 'Achyuta' — the infallible one. His request to survey both armies before battle shows his warrior instinct, but this will also lead to his emotional crisis.
dutycourage
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्। कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे॥
yavadetannirikshe'ham yoddhukaman avasthitan kairmaya saha yoddhavyam asmin ranasamudyame
So that I may observe those who stand here desiring to fight, with whom I must contend in this great battle.
Arjuna wants to assess his opponents before battle begins. Little does he know that seeing his loved ones on the opposing side will trigger a profound spiritual crisis that leads to the Gita's teachings.
dutycourage
योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः। धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः॥
yotsyamanan avekshe'ham ya ete'tra samagatah dhartarastrasya durbuddher yuddhe priya-chikirsavah
Let me see those who have assembled here to fight, wishing to please the evil-minded son of Dhritarashtra in battle.
Arjuna calls Duryodhana 'evil-minded,' showing his moral clarity about who is right and who is wrong. However, this clarity will soon be clouded by emotional attachment to family members.
dutydharma
सञ्जय उवाच — एवमुक्तो हृषीकेशो गुडाकेशेन भारत। सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्॥
sanjaya uvacha — evam ukto hrishikesho gudakeshena bharata senayorubhayor madhye sthapayitva rathottamam
Sanjaya said: O Bharata (Dhritarashtra), being thus addressed by Arjuna, Krishna drove the magnificent chariot and placed it between the two armies.
Krishna, as Arjuna's charioteer, obediently drives the chariot between the armies. The Supreme Lord willingly serves his devotee, demonstrating that divine love responds to sincere devotion.
devotiongod
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्। उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति॥
bhishma-drona-pramukhatah sarvesham cha mahikshitam uvacha partha pashyaitan samavetankoruniti
In the presence of Bhishma, Drona, and all the rulers of the world, Krishna said: O Partha, behold all the Kurus assembled here.
Krishna strategically positions the chariot right in front of Bhishma and Drona — Arjuna's grandfather and teacher. Krishna's words 'Behold the Kurus' are loaded with meaning, triggering Arjuna's crisis.
wisdomgod
तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान्। आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा। श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि॥
tatrapashyat sthitan parthah pitrin atha pitamahan acharyaan matulan bhratrin putran pautran sakhims tatha shvashuran suhridash chaiva senayorubhayorapi
There Arjuna saw standing in both armies his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in-law, and well-wishers.
This is the pivotal moment. Arjuna sees that this is not an abstract battle but a family war. Every person he must kill is someone he loves or respects. This realization triggers his emotional collapse.
dutydharmapeace
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्। कृपया परयाविष्टो विषीदन्निदमब्रवीत्॥
tan samikshya sa kaunteyah sarvan bandhun avasthitan kripaya parayavishto vishidann idam abravit
Seeing all his relatives present there, the son of Kunti (Arjuna) was overwhelmed with deep compassion and spoke in sorrow.
Arjuna's compassion is genuine but misplaced. He confuses emotional attachment with true compassion. Krishna will later teach him that real compassion means acting according to dharma, not avoiding difficult duties.
peacedharmaduty
अर्जुन उवाच — दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्। सीदन्ति मम गात्राणि मुखं च परिशुष्यति॥
arjuna uvacha — drishtvemam svajanam krishna yuyutsum samupasthitam sidanti mama gatrani mukham cha parishushyati
Arjuna said: O Krishna, seeing my own kinsmen arrayed here and eager to fight, my limbs give way and my mouth is drying up.
Arjuna describes physical symptoms of extreme distress — weakness in limbs and dryness of mouth. These are the body's natural response to an impossible moral dilemma, showing his deep human sensitivity.
peaceduty
वेपथुश्च शरीरे मे रोमहर्षश्च जायते। गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते॥
vepathush cha sharire me romaharshash cha jayate gandivam sramsate hastat tvak chaiva paridahyate
My whole body is trembling, my hair is standing on end, my bow Gandiva slips from my hand, and my skin is burning all over.
The mighty warrior Arjuna, who never trembled in any battle before, now shakes uncontrollably. His legendary bow Gandiva slipping from his hand symbolizes his complete loss of warrior resolve.
peaceduty
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः। निमित्तानि च पश्यामि विपरीतानि केशव॥
na cha shaknomy avasthatum bhramativa cha me manah nimittani cha pashyami viparitani keshava
I am unable to stand here any longer. My mind seems to be whirling, and I see adverse omens, O Keshava (Krishna).
Arjuna's mental state deteriorates further. He sees bad omens everywhere — a projection of his internal turmoil onto the external world. When the mind is disturbed, even neutral events appear threatening.
peacewisdom
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे। न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च॥
na cha shreyo'nupashyami hatva svajanam ahave na kankse vijayam krishna na cha rajyam sukhani cha
I do not see any good in killing my own kinsmen in battle. I desire neither victory, nor kingdom, nor pleasures, O Krishna.
Arjuna renounces the very goals of the war — victory, kingdom, and happiness. This is the voice of a person who has lost all motivation. Krishna will later show him a higher purpose beyond personal gain.
peacerenunciationwisdom
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा। येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च॥
kim no rajyena govinda kim bhogair jivitena va yesham arthe kankshitam no rajyam bhogah sukhani cha
Of what use is kingdom to us, O Govinda? Of what use are enjoyments, or even life itself? Those for whose sake we desire kingdom, enjoyments, and pleasures are standing here ready for battle.
Arjuna raises a profound philosophical question: what good is a kingdom won by killing the very people for whom you wanted it? This paradox forms the emotional core of his crisis.
peacerenunciationwisdom
त एते ऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च। आचार्याः पितरः पुत्रास्तथैव च पितामहाः॥
ta ete'vasthita yuddhe pranams tyaktva dhanani cha acharyah pitarah putras tathaiva cha pitamahah
Teachers, fathers, sons, grandfathers — they all stand here ready to give up their lives and wealth in battle.
Arjuna lists the people he would have to kill — each representing a sacred relationship in Hindu culture. Teachers deserve respect, fathers deserve obedience, and sons deserve protection.
peacedutydharma
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा। एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन॥
matulah shvashurah pautrah shyalah sambandhinah tatha etan na hantum ichchhami ghnato'pi madhusudana
Maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives — I do not wish to kill them, O Madhusudana, even if they attack me.
Arjuna declares he will not fight even in self-defense. He would rather die than kill his relatives. This extreme position of non-violence is what Krishna will address in his teachings.
peacerenunciation
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते। निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन॥
api trailokya-rajyasya hetoh kim nu mahi-krite nihatya dhartarashtran nah ka pritih syaj janardana
Even for sovereignty over the three worlds, let alone this earth, what pleasure could we find in killing the sons of Dhritarashtra, O Janardana?
Arjuna escalates his argument — even the lordship of all three worlds would not justify killing family. He addresses Krishna as Janardana (maintainer of all beings), appealing to his compassionate nature.
peacerenunciationwisdom
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः। तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्। स्वजनं हि कथं हत्वा सुखिनः स्याम माधव॥
papam evashrayet asman hatvaitanatatayinah tasmannarha vayam hantum dhartarashtran svabandavan svajanam hi katham hatva sukhinah syama madhava
Sin alone will accrue to us if we slay these aggressors. Therefore it is not proper for us to kill the sons of Dhritarashtra, our own relatives. How can we be happy after killing our own kinsmen, O Madhava?
Arjuna uses religious reasoning — killing relatives will bring sin. He acknowledges the Kauravas as aggressors but still argues against fighting. Krishna will later correct this misunderstanding of dharma.
dharmapeacewisdom
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः। कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्॥
yady apy ete na pashyanti lobhopahatachetasah kulakshayakritam dosham mitradrohe cha patakam
Even though these men, with their intelligence destroyed by greed, do not see the sin in destroying their family and the crime in treachery to friends,
Arjuna recognizes that the Kauravas are blinded by greed and cannot see the consequences of their actions. Yet he argues that being more aware does not give them the right to commit the same sin.
wisdomdharma
कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्। कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन॥
katham na jneyam asmabhih papad asman nivartitum kulakshaya-kritam dosham prapashyadbhir janardana
Why should we not have the wisdom to turn away from this sin, O Janardana, we who clearly see the evil in the destruction of the family?
Arjuna argues that since they can see what the Kauravas cannot, they have a moral obligation to refrain from violence. This is an intellectual argument, but Krishna will show it is based on incomplete understanding.
wisdomdharmaknowledge
कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः। धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत॥
kulakshaye pranashyanti kuladharmah sanatanah dharme nashte kulam kritsnam adharmo'bhibhavaty uta
With the destruction of the dynasty, the eternal family traditions perish. When traditions are lost, the whole family is overcome by irreligion.
Arjuna fears the social consequences of war — the destruction of family lineages will lead to loss of traditions, which will lead to moral decline. This is a sociological argument against war.
dharmawisdom
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः। स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः॥
adharmabhibhavat krishna pradushyanti kulastriyah strishu dushtasu varshneya jayate varnasankarah
When irreligion prevails, O Krishna, the women of the family become corrupted. When women are corrupted, O descendant of Vrishni, an unwanted population arises.
Arjuna expresses concern about social breakdown after war. While his worry about societal consequences is valid, Krishna will later teach that adhering to one's duty is itself the foundation of social order.
dharmawisdom
सङ्करो नरकायैव कुलघ्नानां कुलस्य च। पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः॥
sankaro narakayaiva kulaghnanam kulasya cha patanti pitaro hy esham lupta-pindodaka-kriyah
An increase of unwanted population causes hellish life for both the family and the destroyers of the family. The ancestors fall, deprived of their offerings of food and water.
Arjuna extends his argument to the afterlife — destroyed families cannot perform ancestral rites, causing suffering even to departed ancestors. This reflects the deep Hindu belief in duty toward ancestors.
dharmawisdom
दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः। उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः॥
doshair etaih kulaghnanam varnasankara-karakaih utsadyante jatidharmah kuladharmash cha shashvatah
Due to the sins of those who destroy the family, which cause the mixing of social classes, the eternal family traditions and community duties are abolished.
Arjuna sees war as destroying the very fabric of society. His concern for social stability is genuine, though Krishna will teach that true dharma sometimes requires difficult action to restore balance.
dharmawisdom
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन। नरकेऽनियतं वासो भवतीत्यनुशुश्रुम॥
utsanna-kuladharmanam manushyanam janardana narake'niyatam vaso bhavati ity anushushruma
O Janardana, I have heard from the learned that those whose family traditions are destroyed dwell indefinitely in hell.
Arjuna cites scriptural authority to support his argument, showing his learning. However, he is selectively interpreting scripture to justify inaction, which is a common trap of intellectual knowledge without wisdom.
dharmawisdomknowledge
अहो बत महत्पापं कर्तुं व्यवसिता वयम्। यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः॥
aho bata mahat papam kartum vyavasita vayam yad rajya-sukha-lobhena hantum svajanam udyatah
Alas! How strange it is that we are preparing to commit great sins, driven by greed for royal pleasures, and are intent on killing our own kinsmen.
Arjuna laments the irony of the situation — they claim to be righteous yet are about to commit the worst sin. His self-reflection is genuine, but he fails to see that defending dharma is not greed.
peacerenunciationwisdom
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः। धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्॥
yadi mam apratikaram ashastram shastra-panayah dhartarashtrah rane hanyus tan me kshemataram bhavet
It would be better for me if the sons of Dhritarashtra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.
Arjuna reaches the extreme of his grief — he would rather die defenseless than fight. This is not spiritual renunciation but emotional surrender born of confusion, which Krishna will firmly address.
peacerenunciation
सञ्जय उवाच — एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत्। विसृज्य सशरं चापं शोकसंविग्नमानसः॥
sanjaya uvacha — evam uktvarjunah sankhye rathopastha upavishat visrijya sasharam chapam shoka-samvigna-manasah
Sanjaya said: Having spoken thus on the battlefield, Arjuna cast aside his bow and arrows and sat down on the seat of the chariot, his mind overwhelmed with grief.
The chapter ends with Arjuna completely broken — bow abandoned, seated in grief. This dramatic low point is necessary because only from this depth of despair can the highest teachings emerge in the chapters that follow.
peacerenunciation
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः॥
om tat sat iti srimad bhagavad gitasu upanishatsu brahmavidyayam yogashastre srikrishnarjuna samvade arjuna vishada yogo nama prathamo'dhyayah
Thus ends the first chapter of the Shrimad Bhagavad Gita, in the Upanishad of Brahma Vidya, the Yoga Shastra, the dialogue between Sri Krishna and Arjuna, entitled 'Arjuna Vishada Yoga' — The Yoga of Arjuna's Grief.
The colophon declares the Gita to be both an Upanishad (spiritual teaching) and a Yoga Shastra (practical guide). Even Arjuna's grief is called 'yoga,' teaching us that crisis can be the beginning of spiritual awakening.
wisdomknowledge
