SHRIMAD BHAGWAD GEETA CHAPTER ONE

SHRIMAD BHAGWAD GEETA


OM SHRI PARMATNE NAMAH


Ath Parthamo Adhayaye


Dhritrashtro uvach

Dharamkshetre kurukshetre samveta yuyutsva I

Mamka pandvashch kimakurvat sanjay II (1)

Dhritrashtra asks:

Sanjay! My sons and sons of Pandav gathered at the sacred field of Kurukshetra, ready to battle, what they actually did?



Sanjay uvach:

Drishtva tu pandvaanikam vyudham duryodhanastada I

Acharyaupsangamya raja vachnamabraveet II (2)

After seeing the Pandvas’ army line up, king Dhuryodhan went to his Guru (teacher) Drorhaacharya and spoke following words:

On seeing the battle formation of army of Pandavas, the king Duryodhan went to his guru Drorhaacharya and told him about the army strength of Pandavas, strength of his own army, their respective chieftains and their strength.
He also expressed as to how he wishes to proceed to conquer Pandavas in that battle.

Duryodhan Uvach:

Pashyetan panduputrhamacharya mahateem chamum I

Vyudham drupadputerh tav shishyerh dheematah II (3)

O Acharya! See the battle formation of Pandavas’ army which
has been set forth by your wise disciple Dhrishthdumn, son of King Durprad.

King Duryodhan shrewdly reminds his teacher the old enmity between king Drupad and him. He pointed out that it is son of his arch enemy Drupad who has astutely lined up the battle formations of army of Pandavas.
Duryodhan is ace and craft politician.
By virtue of his allegiance to protect Hastinapur, the patriarch Bhisham is bound to protect Hastinapur while leading the war against Pandavas.
He will not die as long he does not wish to leave his body. By all means his body should be protected.
For this purpose he has approached his revered teacher.
Knowing the infallibility of this patriarch, Duryodhan has cleverly approached Dronaacharya who is the next best bet in his battle line up, to head the command of his army to ensure fool proof security of patriarch Bhisham to cause defeat of Pandavas.

Atra shurah maheshwasah bhimarjunasama yudhi I

Yuyudhano viratashch durupadashchy maharathah II (4)

Here are standing great warriors Yuyudhano, Virat, Dhrupad. They are all equally brave like Arjun and Bhim.

It is narration of great warriors no less than Arjun and Bhim. Yuyudhano, Virat and Durprad were as great as was Arjun and Bhim. This description is being made by Duryodhan with a purpose of comparison of men on his side with that of Pandavas. He is also convincing himself that by all comparison, his army is better placed than that of Pandavas.

If there is good planning pandavas can be defeated quickly.


Dhrishtketuchekitanah kashrajasgch viryavan I

Purujitkuntibhojashch shaibashch narpungavah II (5)


There are also great heroic fighter like Dhrishtketu, Chekitan, Kashiraj, Purujit, Kuntibhoj and best among men Shaibya.

Great heroes have been named by Duryodhan who are siding pandavas in their war against son of Dhritrashtra.

There were like and dislike among the various set of kings at the time of Mahabharata war.
Those who were of demonic nature were siding Duryodhan and those having divine one were siding with Pandavas.
It was the divine will of Lord Krishna to dissipate the demonic emperors.
He himself had decimated mighty army of Jarasandh in eighteen wars wherein the latter attacked Mathura to take revenge of Kansa, his son in law, killed by Lord Krishna widowing his eight daughters married to Kansa. He also got Jarasandh killed in his dual with Bhim.

Yudhamanyuashch vikrant uttmauajashch viryavan I

Sobhadro dropadayashach sarva ev maharathah II (6)

There are other brave men like Yudhamanyu, Vibrant, Uttamauja, the son of Subhadra, and sons of Dropadi. All these are great warriors in their own strength.

There are others heroic warrior like Yudhamanyu, vibrant, Uttamauja, Abhimanyu son of Subhadra, sister of Lord Krishna and mighty sons of Droupadi.

Asmakam tu vishitah ye tannibhod dvijouttam I

Nayakah mam sainyasy sangyartham tanbrivimi te II (7)

Those who are distinguished, and heading our side, please note them; I am naming them for your information and knowledge.

Duryodhan always doubted the integrity of his teacher Dronaacharya, as he knew that Arjun is his favorite disciple.
It was Arjun who is formidable warrior and can kill the entire army on his side. If Dronaacharya can be incited to eliminate Arjun, half the battle is won.
He also doubted Bhisham. But he rest assured on the eventuality of Bhishma’s desired death. These two were fighting on his side because of their allegiance to Karava kingdom. Threat to kaurva kingdom was their main concern. Since it was being now threatened by Pandavas.

So in this verse Duryodhan tells his teacher, in a sarcastic manner as to apprise him as to with whom the Kaurvas have to fight.

Bhavanbhishamashach karanashch kripashch samintajyayah I

Ashvatathama vikararhashch somdattitatheiv ch.II (8)


You, Bhisham, Karan, always undefeated Kripa Acharya, Ashavathama, Vikaran, and the son Somdutt who were always victorious in a battle.

Duryodhan is explaining the might of his own side. Dronaacharya himself, patriarch Bhisham, Karan the great warrior, Kripa Acharya, Ashavathama, Vikaran, Bhurishriva the son of Somdutt.


These were very few who were never defeated in any war with enemies, along with others ready to lay down their life.

(Karan makes daily donation to enlightened Brahmins. he never refuses the wise man asking him to give anything on demand. Indra made use of Karan’s this vow to donate and he in a grab of Brahmin asked for his protective cover along with his ear rings which made him fallible. But when Karan told Indra that he has been cheated by him in grab of Brahmin he should give him a power rocket for his protection. Indra gave him a protective rocket by Indra. He was thus deprived of his protective shield to make him vulnerable to Arjun,

Anye ch bahava shurah madarthe tayaktjivitah I

Nanashastraparhararhah sarve yudhvishardah II (9)

Many others brave warriors, wielding various armaments in their hands, ready to sacrifice their lives, are siding our army formations.

Duryodhan has not named any other king on his side in this verse. There is a purpose behind it.
Duryodhan knew that grandsire Bhisham as Devvrata. At the time of taking vow, neither to claim kingdom of Hastinapur nor to marry in his life, revoking any possibility of challenge to the offspring of Satyavati ascending throne of Hastinapur, Bhisham had been blessed by his father Shantanu that he will not die till he desires to leave the body.

He had not gone to Bhisham but instead he went to Dronaacharya to ask him to protect Bhisham Pitamaha from all sides so that he remains physically unharmed. If he remains unharmed, Duryodhan can make use of his might to defeat Pandavas.
So Duryodhan has told Dronaacharya to know companion warriors at his disposal to fight this war with Pandavas.
Duryodhan was very intelligent to make use of warrior on his side.
He has on his side the armed Vaisharhavi army given to him by Lord Krishna. He is very happy to see unarmed and chariot driving Lord Krishna on the side of Pandavas.

Aparyaptam tadasmakam balam bhishamaabhirakshitam I

Paryatam tuidametesham balam bhimaabhirakshitam II


Ayaneshu ch sarveshu yathabhagamavasithitah I

Bhishamamevaabhirakshantu bhavantah sarv ev hi (10-11)

Our army strength protected by Bhisham Pitamaha is formidable, whereas the strength of Bhim protected army of Pandavas is easily assailable.
All of you, covering strategic points, protect Bhisham Pitamaha from all sides.

Duryodhan knew that covering all strategic points in his army by Dronaacharya, Karan, Ashavathama, Kripa Acharya, Vikaran and Bhurishriva, protecting Bhisham Pitamaha is sure way of winning war. He directed his main master warrior Dronaacharya to place these great fighters on the strategic points; so that they are capable of manning and fighting as per their capability and experience. This should be done in way to give all around protection and support to Bhisham Pitamaha to lead the battle. This is to ensure all out victory and effective and maximum use of their might. The various heroic men were also required to be regulated to make their maximum utilization in support of great warrior like Bhisham Pitamaha.

tasya sanjnayanan harsham kuruvridhah pitamaha i

singhnadam viniyodouchey shankham dadhmou partapwanII (12)

The great Grandsire of Kuru dynasty Bhisham to bring joy to Duryodhan, blew his conch very loudly causing sound like roar of a lion.

To enjoin his acceptance to the war policy formulated by Duryodhan, the grandsire of Kuru dynasty, Bhisham blew his conch creating loud voice similar to the roar of a lion, enhancing joy of Duryodhan.
Duryodhan was very happy indeed to see his vast army headed by Bhisham, Dronaacharya, Karan, Kripa Acharya, Ashavathama, vikarna, Bhurishriva and other great warriors. Blowing of conch by Bhisham added to his great joy.

Tatah shankanshch bheiryashch parhvanakgomukhah I

Sahasaevabhayant sa shabdaastumuloabhavat II (13)

After that, conch shells, drums, bugles, trumpets and horn of Kuru army suddenly blew and sounded together creating tumultuous uproar all around.


Encouraged by the blowing of conch shell by their leader, the army formation of Kuru side blew conch shells , drums, trumpets, bugles, horns, all blowing simultaneously caused tumultuous uproar all around.

Tatah shveterheyeryukte mahti sayandane sithitou I

Madhavah pandavashchev divyou shankhou pardhamtuh II


Panchjanyam hrishikesho devdattam dhananjaya I

pondrum dhadmo mahashankham bhimkarmo vrikodarah II
(14-15)

Then, on the other side, Lord Krishana and Arjun standing on a great chariot driven by white horses blew their divine conch shells Panchjanyam and Devdatta.

Panchjanya conch shell was blown by Lord Krishana and Devdutt by Arjun and voracious eater and achiever of great feats, Bhim, blew great conch Paundra.

Then on the other side, Lord Krishna and Arjun standing on a on great and swift chariot, driven by white horses, both of them blew their divine conches.
Panchjanya was obtained by Lord Krishna by slaying conch demon Panchjanya while going in search of son of his teacher Sandipani. Devdutt conch was given to Arjun by Indra. These two conchs have, thus, been termed as divine.

Anantvijayam raja kuntiputro yudhishthrah I

Nakula sahdevashch sughoshmarhipushpako II


Kashyashchparmeshvasah shikhandi ch maharathah I

Dhritdumno viratashch satyakishchaprajitah II


Durpado dropadayashch sarvashah prithivipate I

Soubhadrashch mahabahuh shankhandadhmou prithakprithak II (16-18)


Son of Kunti Raja Yudhishther blew Anantvijay conch, Nakula and Sahdev blew conch named Sughosh and Marhipushpak.

Different, different conches were blown by great archer Kashiraj, great warrior Shikhandi, Dhrishthdumn, Virat, Unbeatable Satyaki.
King Drupad and sons of Dropadi and son of Subhadra Abhimanyu blew their different conches.

Sanjay here is explaining the scene before the start of Mahabharata epic battle.
Dronaacharya on being told to protect Bhisham from all strategic points, by all high profile warriors, the grandsire Bhisham blew conch reflecting the roar of a lion. On this, there was huge war cry by way of blowing of conchs, beating of drums etc. this was the scene of one side.
On the other side Lord Krishna first blew his divine conch, Panchjanya, Arjun too side by side blew his conch bestowed to him by Indra along with separate conch blown by a great achiever and eater Bhim. With this all other Pandavas brothers and warrior of their side blew conches. Anantvijayam was blown by Yudhishtra, Sughosh and Marhipushpak by Nakula Sahdev respectively, thereafter great archer Kashiraj, great warrior Shikhandi, Dhrishthdumn, Virat, and unbeatable Satyaki, all sons of Droupadi and mighty armed Abhimanyu, son of Subhadra blew their conches which caused awe among the kaurvas.

sa ghosho dhtrirashtrarham hridayani vyadarayat I

nabhashch prithavim chev tumulovyanunadayan II (19)


That loud noise reverberating through sky and earth caused immense fear in the hearts of the sons of Dhritrashtra.


Injustice pricks the conscience of the person who either inflicts it of who forebears it. The sons of Dhritrashtra were usurper. They were claiming the empire belonging to Pandavas by way of false and frivolous claim through gambling which they won by cheating.
The story goes that Dhritrashtra was the eldest son of Vichitir Virya. Pandu was the younger son. Being blind by birth, elders decided to enthrone Pandav as king of Hastinapur in his place. Since then he had aspired to take kingdom. This aspiration led to rivalry among Pandavas and Kaurvas

The gambling by kaurvas\ was a chalked out plan.

But it was the divine scheme of Lord Krishna to annihilate the demons in form of kings. He could have stopped this from happening. But the lord has come to earth to eliminate the demons in form of kings. Even God also acts under certain principle. An egoless Lord puts his material nature on trail of what it wants to do. When Duryodhan and others heard up roaring and echoing sound of the conches blown by Lord Krishna and others, their hearts were torn apart from fear thus generated.

Ath vyavsthadrishtva dhatrirashtran kapidhvajah I

Parvrite shastrasampade dhanurudamya pandvah II


Hrishikesham tadamvakyamidamah mahipate I

Senyorubhayormadhye ratham me sthapye meachyut II


Yavatetanniriksheyaham yodhkamnavasthitan I

Kermaya sah yodhavayamasminrarhsamudayame II


Yotsaymanananveksheaham yah eteatra samagatah I

Dhatrirashtrasya dubudheyudhe priychakirshivah II (20-23)


On finding the opposite side prepared with armaments to fight, carrying Hanuman banner flag on his chariot, Arjun holding his Gandiv arch ready, asked Lord Krishna to place the chariot in the midst of both the armies, so that he can see the those who have assembled there in the battle field and with whom he has to fight in this battle.
“I want to see those who have come to fight this battle for the appeasement of evil minded Duryodhan”.

Before start of fighting on the battle field and seeing the entire side of Kaurvas armed and ready to fight, Arjun took his famous bow ‘Gandiva’ but before starting fight, he wanted to access the might of his opponents. So he asked almighty Lord Krishna to draw his chariot in between two armies.
His chariot was carrying the banner of Great devotee of Lord, Hanuman.

‘It is generally understood that Hanuman Ji is Rambhakt. Where ever there is recitation of Ramkatha he appears in secret grab to hear and enjoy that.
The banner on the chariot was not only banner but it was divine devotee Hanuman himself present to hear the divine message to be delivered by Lord Krishna following the expression of attachment by Arjun with his relations, teachers, family members and followed by his grief’

Where ever Lord is present this great devotee Hanuman do appears.

Arjun asks the Lord to keep the chariot till the time he is able to observe the warriors of both sides, who had come to the aid of evil minded Duryodhan and with whom he has to take arms.

Evamukto hrishikesho gudakeshen bharat I

Senyorubhayormadhye sathapayitva rathouttamam II


Bhishamdrorhparmukhatah sarvesham ch mahilshitam I

Uvach parth pashyetan samvetankurunioti II (24-25)

Having thus been requested by Arjun, Lord Krishna pulled the chariot in the midst of two warring armies mainly before Bhisham patriarch and Drona along with other kings of the world. Lord Krishana asked Arjun to see the Kurus assembled for battle.

Lord Krishna pulled chariot mainly before patriarch Bhisham and Drona against whom Arjun did not wish to fight.
By parking chariot before Bhisham and Drona, Lord ensured that Arjun sees his most revered nears and dears very closely. This will ensure his attachment with them to come out fore.
It was the will of Lord Krishna to deliver this holy message to entire mankind to ensure their self realization.

For self realization seeker had to come forward.

This is the best opportunity for Arjun to express his deep rooted attachment for great grand father Bhisham who loved him most.

(Attachment of Dronaacharya can be gauged from the fact that when Dronaacharya found Eklavya practicing bow art by meditating before his stone bust, he feared that this boy may excel Arjun. He demanded his right thumb from this forest boy as his sacrifice for teacher. This was done by him to stop Eklavya from surpassing Arjun’s feat)

Arjun is his best disciple.

So Arjun can not dare to fight with such a revered teacher. Lord has inspired him to express his love and attachment for his relatives, so that eternal message about self is given.
The entire mankind either lives on past or is planning for future. But to their utter surprise, their hopes for future course dash. Past is already gone. Past glories cause distress and false pride.Future is uncertain.
We are what we are told by others.
This develops ego of embodied self. We are living in the world of ego. Factor ‘ego’ wants to prove its point of view. Arjun is having an ego of relationship with Bhisham and others. He too has requested Lord Krishna to place his chariot in between the formations of two armies to enable him to see the Kurus or kings taking their sides in this battle.
Proving point of view by egoist is more important than truth or happiness.

This truth has to be revealed by the Lord that there is only one Omnipresent, beyond this world and in the form of this world.

Tatraapashayatsitiathan parth pitrinath pitamahan I

Acharyanmatulanbhratrinputranpotransakhinatatha II

Shavasuran suhredshchev senyorubhyorapi I

Tansamikshy sa konteyah sarvanbandhunavasthitan II


Kripaya paryavishto vishidantamidamabraveet I

Drishtvemam savjanam Krishan yuyutsum samupasthitam II


Sidanti mam gatrarhi mukham ch parshushyati I


Veputhashch sharire me romharshch jayayate II


Gandeevam saranste hastat tvakechev paridahite I

Na cha shaknomiavasthatum bharamtiv ch me manah II (26-30)


There Arjun found fathers, grand fathers, Teachers, maternal uncles, brothers, sons, grandsons, friends, many in laws and well-wishers in both the army formations.

Seeing all those relatives present on the battle field, the son of Kunti overwhelmed by compassion, lamenting said thus:
Seeing my kinsmen prepared for war, my limbs quiver, my mouth has dried up, my body is shaky and my hair are on their ends,
My Gandiv is slipping from my hands and my skin is burning, moreover I am not able to maintain my composure and my mind is unsteady.

Here is the show of attachment which is the root cause of blunder by which the self soul attains birth and death with never ending transmigration.
With Lord himself desiring to destroy demonic natured kings and their subjects, Arjun expresses his love and affection for his great grand fathers, fathers, uncles, brothers, sons, sons of sons, maternal uncles, uncles, and other relatives ready to fight for transitory kingdom and material prosperity.
The designation of relation, which Arjun describes are related to material bodies, which are made of five basic elements wherein the same self-soul is seated.

It is the eternal wish of Lord Krishna to let every one know that the bodies are transient and the self-soul identifying itself with cover is eternal self.

Arjun is bewildered and has lost his composure. His body is not steady. It is shaky. His famous bow Gandeev is slipping out of his hands. His body is trembling out of fear of losing his kinsmen and he finds no reason to fight them.
The self soul is eternal and has no attachment or material qualities, what so ever. but when it obtains a material body due to impact of its longing to attain Lordship like omnipresent Lord Krishna, it identifies with transient material body. Arjun too is affected by material nature and does not find any reason to fight his relations and kinsman. One has to establish one self in the way where one sees sameness and will of Lord Krishna prevailing in every circumstance.

Nimitani ch pashayami vipritani keshav I

Na ch shreyaanupashayami hatva savjanamahave II (31)

Oh Killer of Kesi! I see just opposite causes, I don’t foresee any good in killing my own relatives in battle.


The conditioned soul is devoid of reality. Even if you happen to talk to a layman, you will be surprised that he knows that one day every body has to depart from this world. No one has ever been able to take anything from this transitory world.
But we are not ready to recognize our own identity. This realization does not come by way of magic. This is nothing new. It is there, it exists. One knows that one is the divine but one has identified itself with body. One does not know real self within.

The person befriending Lord Krishna, worldly too related to him does not know what is the reality beyond material body is. Arjun represents the ignorant mass of humanity in the battle field. He is seeing misfortune in killing his relatives for the sake of attaining kingdom. He has to be awakened by Lord Krishna.

Lord is there to awake every human being to realize himself.

What a powerful spark is the self soul that it is enlightening every part of material body and not an atom is without the seizing effect of self soul.

Attached with his material body and its relation, Arjun does not see any good cause for fighting.

Na kankshey vijayam krishan na rajayam sukhani ch I

Kim no rajeyen govind kim bhogerjeeveten va II
Yeshamarthe kankshitam no rajyam bhogah sukhani ch I
Te ime avastthitah yudhe pararhastyaktva dhanani chII

Acharyah pitrah putrastathev ch pitamaha I
Matulah shavshurah potrah shayala samabandhinstatha II

Etanna hantumichhami ghasntoapi madhusudan I
Apitrelokasyarajasya heto kim nu mahikrite II (32-35)


I neither want victory nor kingdom nor pleasures. What is the use of kingdom, instruments of pleasure or life itself?
For whom we desire to attain kingdom, pleasures, and happiness, leaving all their belongings and life, they are arrayed in the battle field.
Teachers, fathers, sons, grandfathers, maternal uncles, fathers in law, grand sons, brothers in law, grand sons and other brethren are standing risking their life.

I don’t want to kill them even for the kingdom of three spheres, what to talk of this earthily sphere?

Embodied self soul has been going through the cycle of transmigration for the period immemorial. It does not know as to from where one has come and where one has to go.
What a great curse?
We don’t know where from we have dropped in. we also don’t know our destination. Where we have to go?
Still clinging to a unknown place, people, material distress, material pleasure.
The bodies whom we call relations are relations of body, being eternal; we belong to Almighty and have to go to that home we have lost.
If you are put in a high class jail, would you like it as your sweet home?
Definitely not!
Self soul’s identification with material body is so deep that this eternal self has created this whole universe as eternal play. Yes it is eternal play. Try to understand for your welfare. Lord alone is doing the entire play. You are part of it. Had there be no play, there was no need for Lord to divide Himself in material and eternal nature (verse 4 and 5 chapter 7). He could have remained as he is in the original state.
But since he desired playing, he could not remain alone. He divided himself in two part nature. This is the play of Lord in form of two natures. You being fragment of almighty have enslaved yourself to materialism. You are slave of body, slave of desires, slave of senses, slave to mind, slave to intellect, slave to material world, slave to a good deed or act, slave to a bad habit, slave to an instinct, slave to pleasure, slave to life, you are afraid of death, slave to displeasure.
There is no limit of our owners.
Self soul has caused immense misery to itself by one foolish act of identification.
Oh self soul! Recognize yourself, your identity. You are the owner of yourself. You are ever free from death- birth, pleasure-displeasure and all such taunting pairs of material world. You are the part of Lord playing with Lord this eternal game.
But involving itself in a play of ‘seek and hide’, this self soul has forgotten to go to his home, ‘in-service of Lord’. This soul is so conditioned that its nomenclature appears with every act of a particular body or a set of bodies. What ever act the bodies have to , the conditioned self identifies itself with it.

Parkriteh kriyamarhani gurheih karmarhi sarvashah I
Ahankarvimurhatma kartaahamiti manyate II (3.27)
All actions are being performed by modes of nature, but with mind deluded by egoism, embodied soul thinks itself doer.
As embodied soul Arjun has been thinking as a ignorant thinks of material body and all its material impact.
Arjun justifies that he does neither wishes conquest, nor kingdom, nor happiness expected from the attainment of worldly kingdom and pleasures attached to it. What is the use of those comforts which are expected to come from the bloodshed of relation and kinsmen?

For whom we desire to attain kingdom, pleasures, and happiness, leaving all their belongings and life, they are arrayed in the battle field.
Teachers, fathers, sons, grandfathers, maternal uncles, fathers in law, grand sons, brothers in law, grand sons and other brethren are standing risking their life.

I don’t want to kill them even for the kingdom of three spheres, what to talk of this earthily sphere?
A self soul is caught in a cobweb created by it for attaining supremacy like Lord Krishna, with the help of material energy –nature of Lord. But it has never attained peace which it desired to extract from pleasure of materialism.
Actually the self soul is as eternal but it appears contaminated in the company of material nature. Self soul identifies itself with three modes of material nature. This creates a chain of attachments:
1. Attachment of self soul with three modes of nature.
2. Actions through the particular evolutes.
3. Attainment of a body.
4. Reactions of previous attachment.
5. Attachment with the actions of a body coming in form of reactions.
6. Desire for fruits of actions coming in form of natural reactions.
7. Bondage and resultant transmigration.
8. Series of death and births till self realization.
Arjun not only identifies with his human form but also expresses his attachment with its relations. He says that for whom he desires comforts and objects of enjoyment, pleasure of kingdom, happiness, they have already come to fight relinquish wealth and desire to live.
When younger brother Pandu was made king of Hastinapur, Dhritrashtra was never happy and he always envied with Pandavas.
Pandu was eventually died of tuberculosis. Finding children very young, the elders of clan installed Dhritrashtra as care taker king. But his alarming infatuation for kingdom developed enmity between his sons and those of Pandu.
His sons played every trick to do away with Pandavas from their childhood. But they were saved by their devotion to Lord Krishna.
Lord is always merciful to his devotees.
For their protection he can go to any extent.
Arjun reiterates that these persons include teachers, fathers, sons, patriarch, maternal uncles, father in laws, sons of sons, brother in laws and other relations.
I am not prepared to kill them even for empire of three spheres what o talk of this kingdom of this earth.
Except relations with females almost relations of man folk has been narrated in this verses.
A conditioned self souls in human form, establish relation with other embodied self souls. . Even single self soul attracts many adjective such as:
• SELF
• SELF ABSORPTION
• SELF ABUSE
• SELF ADDRESSED
• SELF ADHESIVE
• SELF APPOINTED
• SELF ASSEMBLY
• SELF ASSERTION
• SELF ASSESSMENT
• SELF AWARENESS
• SELF CATERING
• SELF CENTERED
• SELF CONFESSED
• SELF CONFIDENCE
• SELF CONGRATULATION
• SELF CONSCIOUS
• SELF CONTAINED
• SELF CONTROL
• SELF DECEPTION
• SELF DEFEATING
• SELF DEFENCE
• SELF DENIAL
• SELF DEPRECATING
• SELF DESTRUCTIVE
• SELF DETERMINATION
• SELF DISCIPLINE
• SELF EFFACING
• SELF EMPLOYED
• SELF ESTEEM
• SELF EVIDENT
• SELF EXPLANATORY
• SELF EXPRESSION
• SELF FERTILIZATION
• SELF FULFILLING
• SELF HELP
• SELF IMAGE
• SELF IMPORTANCE
• SELF IMPROVEMENT
• SELF INDUCED
• SELF INDULGENT
• SELF INFLICTED
• SELF INTEREST
• SELFISH
• SELFLESS
• SELF MADE
• SELF OPINIONATED
• SELF PERPETUATING
• SELF PITY
• SELF POLLINATION
• SELF PORTRAIT
• SELF POSSESSED
• SELF PRESERVATION
• SELF PROCLAIMED
• SELF RAISING FLOUR
• SELF REGARD
• SELF RELIANCE
• SELF RESPECT
• SELF RESTRAINT
• SELF RIGHTEOUS
• SELF SACRIFICE
• SELF SAME
• SELF SATISFIED
• SELF SEEKING
• SELF SERVICE
• SELF SERVING
• SELF STARTER
• SELF STYLED
• SELF SUFFICIENT
• SELF TAUGHT
• SELF WORTH.

These are some example of what a single self-soul assuming for it. The relation of body also come from these assumption of self soul with the by product of the attachment or identification with a particular body. Arjun represents the ignorance and the Lord wants to tear this ignorance off.


Nihatya dhatrirashtrah ka priti sayajjanaardan I

Papamevasharyedasman hatvaaetanatatayinah II


Tasmannarah vayam hantum dhatrirasht savbandhvan I

Savjanam hi katham hatva sukhinah sasyam madhav II (38-37)

By slaying the sons of Dhritrashtra, what pleasure we shall get? We shall attain only sin by this act.

So it does not behoove us to kill sons of Dhritrashtra. How we can be happy by killing our kinsmen?


Actually Arjun has been ignorant. He is not able to recognize real purpose of incarnation of Lord Krishna. Though he is ‘Nar, another form of ‘Narayan’. Both have incarnated themselves for the purpose of liberating the earth from the cruelty of demons. Arjun has heard the omniscience of the lord. The impact of material opulence’s of Lord Krishna is so great that even a devotee like Arjun has expressed his refusal to kill his kinsmen for the sake of worldly comforts.
It is the will of Lord to express eternal message to all the mankind on the pretext of worldly attachment shown by Arjun on occasion of epic battle. Though the taste his might has many a times tasted by the sons of Dhritrashtra, but a warrior like Arjun is refusing to kill his enemies who are none but his relations.

Lord is eternal and so are his acts. Self soul is also eternal. Its eternity can be gauged from the fact that it always tells you to do a right thing. But the embodied self soul with association of material nature of Lord goes amuck and it follows mind which is reflection of material nature. It wants to acquire supremacy by acquisitio0n of transitory material properties. It is so, immersed in material activities that it can spare no moment to devote itself to Lord. Even in dreams one experiences the material prosperity or misery.
He loses sleep in anxiety of hoarding money and comforts. The senses and their objects are transitory.
Arjun is perturbed with the outcome of killing his teachers, grandfathers, fathers, brothers, sons and sons of sons, friends, and relatives. He sees no use in killing the relatives for the sake of kingdom; he is not looking at the divine will. This is out of identification with relations that Arjun doesn’t want to fight this battle.

Yadyapiete na pashayanti lobhoaphatchetsah I
Kulkshaykritam dosham mitradohe ch patkam II

Katham na geyamasmabhi papadasmadnivartitum I
Kulkshaykritam dosham parpashayadbhijanardan II (38-39)

Their mind being under illusion caused by sheer lust, if these sons of Dhritrashtra don’t see the worst consequences of wiping out of clan and sin of fighting friends ?
Then why we knowing well do not avoid this sin of bloodshed of a clan.
Arjun is so immersed in attachment with his relatives that he is talking like a wise man. He laments that if the sons of Dhritrashtra don’t see the ensuing destruction of families and entire clan in the coming epic battle but being wise they should see that there is no reason to indulge in killing of their own relations for the sake of kingdom. There is absolutely no use of killing our own forefathers, fathers, sons, sons of sons, and sons in law, uncles, for attaining kingdom and comforts derived from such objects of sense gratification.
He is not able to see the work of material nature being pursued.

Kulkshey pararhashyanti kuldharma sanatanah I

Dharma nashte kulam kritsanamadharmoabhibhavatayut II (40)

With the destruction of family heredity, the family values are destroyed. With the loss of family values the irreligion rises among the remaining members.

It appears that Arjun is emphasizing the point of avoiding slaying of his clan.

There are elders like Bhisham, Drona, Kripa Acharya, Virat, Drupad, Bhurishriva and others. The elders keep the family tradition always alive by passing them from elders to younger, thus maintaining the family tradition. This encourages religion and continuity of family values for generations.

Adharmabhibhavatkrishan pardushayanti kulistriyah I

Istrishu dushtasu varshrhey jayate vararhsankarah II


Sankro narakayev kulghananam kulasya ch I

Patanti pitro hiesham luptpindodakkriya II


Dosheyrete kulghananam vararhsankarkarkeh I

Utsadhyantejatidharmah kuldharamashch shashvatah II


Utsankuldharmarham manushayarham janardan I

Narakeaniyatam vaso bhavtitianushuashrusharam II (41-44)


With predominance of irreligion, the women of clan go corrupt and with their immoral relations, unwanted children are born.
These unwanted children drive slayers of clan and clan itself lead hellish life. For not offering food and water, their ancestors also fell down.


With increase of unwanted population in that process all religions of clan and community is destroyed.


Destruction of community traditions and lapse of religious regulations ensure permanent hell.

The battle may result in loss of elder folk causing a breach in the family values, with a great scope of youngsters going astray causing complete polarization. That will surely impinge the morality of remaining members. Irreligion takes place in absence of moral values. Resultant degradation of women folk causes unwanted progeny. Increase in unwanted population causes predominance of irreligion. This furthers degeneration of long established family and community values. fall of family and community values ensures permanent hellish abode, as it is heard.
Arjun is relating to what he has learnt and heard. Because of destruction of dynasties, the established community and family values are lost. This causes fall of women folk from moral life. This spreads unwanted population, irreligion and degradation of entire society. It is heard that this ensures life in hellish planets life to undergo reaction for sinful activities.

Aho bat mahatpapam kartum vatvasita vayam I

Yadrajyasukhlobhen hantum savjanamudayatah II(45)


Alas! Tempted by pleasure of temporal kingdom, we have readied ourselves to kill our kith and kin.

Though wise and awakened in all respects, as Arjun thinks, it is matter of sorrow that they are ready to kill their kith and kin for merely temporal comforts which are transient and short lived.

Yadi mamaprtikaramashastram shastraparhayah I

Dhartrirashtra rarhe hanyustanme kshemtram bhavet II (46)

It will be welcomed if armed sons of Dhritrashtra kill me unarmed and not resisting.

Arjun is ready to sacrifice his life to avoid bloodshed of his kinsmen.

He revered his forefather Bhisham who was hundreds of years old. Age of guru Dronaacharya is found to be 400 years as per epic of Mahabharata but his smartness is depicted much batter that\n a youth. Arjun is so dear to him that he considered him like his son. How he can even think of killing such a revered teacher. Others like Kripa Acharya were also like his guru. All sons of Dhritrashtra were not alien to him. But for instances of injustice, they were related to each other by blood.
In such case Arjun welcomes death at the hands of these people even being unarmed and unwilling to fight battle.

Evamuktvaarjunah sankhayey rathopsath uoavishat I

Vishirijya sasharam chapam shoksanviganmanasah II (47)

Grief stricken Arjun, having thus spoken at the battle field, sat down on the back seat of chariot casting aside his arrow and bow.

The vital question is why grief strikes an eternal self soul. When the Lord is eternal and there is no material distress and happiness in his eternal world. Self soul is a permanent eternal servant of Lord with little freedom. It has all the qualities of Lord Krishna. Whereas the omniscient and omnipresent, self soul is limited in these spheres. But by making use of little freedom, self soul associated itself with material nature. It acquires material body by this identification. The attachment with body further deepens when it establishes relations with byproduct of material body. This total association has formed the whole material world. Lord has nothing to do with self soul’s acts and their reactions.
The first chapter of Shrimad Bhagwad Geeta represents the embodied self soul and his predicament of attachment with material nature.
Prescient Lord Krishna knows this and all the events which are to follow.

(Thus chapter one of Shrimad Bhagwad Geeta consisting of Arjun lamentation, ends).