Bhagavad Gita : chapter 1

Bhagavad Gita 1.1

Text 1

dhritarashtra uvaca
dharma-kshetre kuru-kshetre
samaveta yuyutsavah
mamakah pandavas caiva
kim akurvata sanjaya

Translation

Dhritarashtra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do?

Commentary by Srila Prabhupada

Bhagavad-gita is the widely read theistic science summarized in the Gita-mahatmya (Glorification of the Gita). There it says that one should read Bhagavad-gita very scrutinizingly with the help of a person who is a devotee of Sri Krishna and try to understand it without personally motivated interpretations. The example of clear understanding is there in the Bhagavad-gita itself, in the way the teaching is understood by Arjuna, who heard the Gita directly from the Lord. If someone is fortunate enough to understand Bhagavad-gita in that line of disciplic succession, without motivated interpretation, then he surpasses all studies of Vedic wisdom, and all scriptures of the world. One will find in the Bhagavad-gita all that is contained in other scriptures, but the reader will also find things which are not to be found elsewhere. That is the specific standard of the Gita. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Sri Krishna.

The topics discussed by Dhritarashtra and Sanjaya, as described in the Mahabharata, form the basic principle for this great philosophy. It is understood that this philosophy evolved on the Battlefield of Kurukshetra, which is a sacred place of pilgrimage from the immemorial time of the Vedic age. It was spoken by the Lord when He was present personally on this planet for the guidance of mankind.

The word dharma-kshetra (a place where religious rituals are performed) is significant because, on the Battlefield of Kurukshetra, the Supreme Personality of Godhead was present on the side of Arjuna. Dhritarashtra, the father of the Kurus, was highly doubtful about the possibility of his sons’ ultimate victory. In his doubt, he inquired from his secretary Sanjaya, “What did they do?” He was confident that both his sons and the sons of his younger brother Pandu were assembled in that Field of Kurukshetra for a determined engagement of the war. Still, his inquiry is significant. He did not want a compromise between the cousins and brothers, and he wanted to be sure of the fate of his sons on the battlefield. Because the battle was arranged to be fought at Kurukshetra, which is mentioned elsewhere in the Vedas as a place of worship - even for the denizens of heaven - Dhritarashtra became very fearful about the influence of the holy place on the outcome of the battle. He knew very well that this would influence Arjuna and the sons of Pandu favorably, because by nature they were all virtuous. Sanjaya was a student of Vyasa, and therefore, by the mercy of Vyasa, Sanjaya was able to envision the Battlefield of Kurukshetra even while he was in the room of Dhritarashtra. And so, Dhritarashtra asked him about the situation on the battlefield.

Both the Pandavas and the sons of Dhritarashtra belong to the same family, but Dhritarashtra’s mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pandu from the family heritage. One can thus understand the specific position of Dhritarashtra in his relationship with his nephews, the sons of Pandu. As in the paddy field the unnecessary plants are taken out, so it is expected from the very beginning of these topics that in the religious field of Kurukshetra, where the father of religion, Sri Krishna, was present, the unwanted plants like Dhritarashtra’s son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhishthira, would be established by the Lord. This is the significance of the words dharma-kshetre and kuru-kshetre, apart from their historical and Vedic importance.

Commentary by Sri Vishwanatha Chakravarthi Thakur

How did Arjuna become bewildered and fall into ignorance? The speaker of the Mahabharata, Vaisampayana, started explaining the topic to Janmejaya in the Bhisma Parva, with the following words.

Dhritarashtra said, "Please tell me what my sons, headed by Duryodhana, and the sons of Pandu, headed by Yudhisthra were doing, having gathered together for fighting at Kuruksetra?"

"But you yourself have said that they were desirous of fighting, so why are you asking what they did?"

This place is a holy place (dharma ksetra). Sruti says:

kuruksetram deva yajanam

Kuruksetra is a place for worshipping the Lord.   Satapatha Brahmana, Madhyandinlya 14.1.1.2

"It is famous as a place which produces dharma. Due to association with this great place, the evil Duryodhana and company could give up their anger and take to the path of dharma. The Pandavas are naturally following dharma. Then both sides would have intelligence to see that they should not kill their own relatives and friends, and would negotiate peace."

Externally, he desired to show Sanjaya that he would be relieved if this were so. Internally, however, he found it hard to restrain his depression, for if there was conciliation, then, it would be difficult for his sons to claim the kingdom. "As Bhisma, who is on our side cannot be defeated by Arjuna, it is better that we fight. Let that happen!" It was not suitable however to show such desires externally.

There is a hidden meaning in the word ksetra (field) in the phrase dharma-ksetra. The field was a place for growing the grains of dharma, in the form of pious Yudhisthira along with his group, who was the very incarnation of dharma.1 The field, a place for exerting oneself in the work of cultivating, was the place in which Krishna, the nourisher of dharma, would encourage Yudhisthira. The field, a place for many projects like blocking irrigation dykes and watering, was the place where Krishna would assist Yudhisthira in many ways to establish the grains of dharma. The same field is also a place for weeds to grow. The weeds, enemies of the grains, in the form of Duryodhana and others, also grew there, but would be destroyed by Krishna.

Bhagavad Gita 1.2

Text 2

sanjaya uvaca
drishtva tu pandavanikam
vyudham duryodhanas tada
acaryam upasangamya
raja vacanam abravit

Translation

Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words.

Commentary by Srila Prabhupada

Dhritarashtra was blind from birth. Unfortunately, he was also bereft of spiritual vision. He knew very well that his sons were equally blind in the matter of religion, and he was sure that they could never reach an understanding with the Pandavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sanjaya could understand his motive in asking about the situation on the battlefield. Sanjaya wanted, therefore, to encourage the despondent king and thus assured him that his sons were not going to make any sort of compromise under the influence of the holy place. Sanjaya therefore informed the king that his son, Duryodhana, after seeing the military force of the Pandavas, at once went to the commander in chief, Dronacarya, to inform him of the real position. Although Duryodhana is mentioned as the king, he still had to go to the commander on account of the seriousness of the situation. He was therefore quite fit to be a politician. But Duryodhana’s diplomatic veneer could not disguise the fear he felt when he saw the military arrangement of the Pandavas.

Bhagavad Gita 1.2

Text 3

pasyaitam pandu-putranam
acarya mahatim camum
vyudham drupada-putrena
tava sisyena dhimata

Translation

O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada. 

Commentary by Srila Prabhupada 

Duryodhana, a great diplomat, wanted to point out the defects of Dronacarya, the great brahmana commander in chief. Dronacarya had some political quarrel with King Drupada, the father of Draupadi, who was Arjuna’s wife. As a result of this quarrel, Drupada performed a great sacrifice, by which he received the benediction of having a son who would be able to kill Dronacarya. Dronacarya knew this perfectly well, and yet as a liberal brahmana he did not hesitate to impart all his military secrets when the son of Drupada, Dhrishtadyumna, was entrusted to him for military education. Now, on the Battlefield of Kurukshetra, Dhrishtadyumna took the side of the Pandavas, and it was he who arranged for their military phalanx, after having learned the art from Dronacarya. Duryodhana pointed out this mistake of Dronacarya’s so that he might be alert and uncompromising in the fighting. By this he wanted to point out also that he should not be similarly lenient in battle against the Pandavas, who were also Dronacarya’s affectionate students. Arjuna, especially, was his most affectionate and brilliant student. Duryodhana also warned that such leniency in the fight would lead to defeat.

Commentary by Sri Vishwanatha Chakravarthi Thakur(combined commentary for verses 2 and 3)

"O teacher, see this great army of the sons of Pandu, arranged for battle by your intelligent disciple, the son of Drupada."

Understanding that Dhritarashtra wanted war, Sanjaya then spoke, to make him aware of the obstacles to fulfilling that desire.

Duryodhana, seeing the arrangement of troops (vyudham) being prepared by the Pandavas, then speaks with inner fear in nine verses, starting from the third verse.

He criticizes Dronacarya. He tells him that he is very foolish because Dhrstadyumna, the son of Drupada, was arranging the troops of the enemy. That person was Drona's student, having been taught by him, even knowing that he was born to kill him. "Dhrstadyumna is very intelligent (dhimata) because he has gained the knowledge of how to kill you from you, his enemy. See what will result from this in the future!"

Bhagavad Gita 1.4

Text 4

atra sura mahesv-asa
bhimarjuna-sama yudhi
yuyudhano viratas ca
drupadas ca maha-rathah

Translation

Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada.

Commentary by Srila Prabhupada

Even though Dhrishtadyumna was not a very important obstacle in the face of Dronacarya’s very great power in the military art, there were many others who were causes of fear. They are mentioned by Duryodhana as great stumbling blocks on the path of victory because each and every one of them was as formidable as Bhima and Arjuna. He knew the strength of Bhima and Arjuna, and thus he compared the others with them.

Bhagavad Gita 1.5

Text 5

dhrishtaketus cekitanah
kasirajas ca viryavan
purujit kuntibhojas ca
saibyas ca nara-pungavah

Translation

There are also great, heroic, powerful fighters like Dhrishtaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.

Bhagavad Gita 1.6

Text 6

yudhamanyus ca vikranta
uttamaujas ca viryavan
saubhadro draupadeyas ca
sarva eva maha-rathah

Translation

There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters.

Commentary by Srila Prabhupada

No commentary by Srila Prabhupada.

Commentary by Sri Visvanatha Cakravarti Thakur

Here are Dhrstaketu, Cekitana, the valorous king of Kasi, Purujit, Kuntibhoja and Saibya, the best of men.

Here are mighty Yudhamanyu, valiant Uttamauja, Abhimanyu, and the five sons of Draupadi, all maharathas.

"The leaders of their troops, having great bows (isvasa), will be impossible to cut down." That is the suggestion by his mentioning the bows. Yuyudhanah refers to Satyaki. Saubhadrah refers to Abhimanyu. Draupadeyah refers to the five sons of the Pandavas by Draupadi, such as Prativindhya.

eko dasa sahasrani yodhayed yas tu dhanvinam sastra-sastra-pravinas ca maharatha iti smrtah amitan yodhayed yas tu samprokto 'tirathas tu sah caikena yo yudhyet tan-nyuno'rdha-rathah smrtah

A maharatha is one who can fight alone with ten thousand archers, who is expert in both weapons and scripture. An atiratha is one who fights with unlimited troops (less than ten thousand but more than a thousand). Aratha is one who fights with one thousand. One who does less than that is called ardha ratha.

Bhagavad Gita 1.7

Text 7

asmakam tu visista ye
tan nibodha dvijottama
nayaka mama sainyasya
samjnartham tan bravimi te

Translation

But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force.

Commentary by Srila Prabhupada

No commentary by Srila Prabhupada.

Commentary by Sri Visvanatha Cakravarti Thakur

Understand (nibodha) who is on our side. I will tell you in order that you completely understand (samjnartham). The word is analyzed as samyak(complete), jnana (knowledge).

Bhagavad Gita 1.8

Text 8

bhavan bhismas ca karnas ca
kripas ca samitim-jayah
ashvatthama vikarnas ca
saumadattis tathaiva ca

Translation

There are personalities like you, Bhishma, Karna, Kripa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.

Commentary by Srila Prabhupada

Duryodhana mentions the exceptional heroes in the battle, all of whom are ever victorious. Vikarna is the brother of Duryodhana, Asvatthama is the son of Dronacarya, and Saumadatti, or Bhurisrava, is the son of the King of the Bahlikas. Karna is the half brother of Arjuna, as he was born of Kunti before her marriage with King Pandu. Kripacarya’s twin sister married Dronacarya.

Commentary by Sri Vishwanatha Chakravarthi Thakur

Saumadatti refers to Bhurisrava, the son of Somadatta.

Bhagavad Gita 1.9

Text 9

anye ca bahavah sura
mad-arthe tyakta-jivitah
nana-shastra-praharanah
sarve yuddha-visaradah

Translation

There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.

Commentary by Srila Prabhupada

As far as the others are concerned—like Jayadratha, Kritavarma and Salya—all are determined to lay down their lives for Duryodhana’s sake. In other words, it is already concluded that all of them would die in the Battle of Kurukshetra for joining the party of the sinful Duryodhana. Duryodhana was, of course, confident of his victory on account of the above-mentioned combined strength of his friends.

Commentary by Sri Vishwanatha Chakravarthi Thakur

"They are willing to give up their lives in order to help me (tyakta jivitah)." This is the intended meaning of Dhuryodhana, though the literal meaning is "They have given up their lives." Actually however, Krishna will say:

mayaivaite nihatah purvam eva nimitta-matram bhava savyasacin

These warriors have already been killed by me before the war has started. You be my instrument, O Arjuna. BG 11.33

Thus, the literal meaning of Duryodhana's words are also completely true.

Bhagavad Gita 1.10

Text 10

aparyaptam tad asmakam
balam bhismabhiraksitam
paryaptam tv idam etesam
balam bhimabhiraksitam

Translation

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhishma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited. 

Commentary by Srila Prabhupada 

Herein an estimation of comparative strength is made by Duryodhana. He thinks that the strength of his armed forces is immeasurable, being specifically protected by the most experienced general, Grandfather Bhishma. On the other hand, the forces of the Pandavas are limited, being protected by a less experienced general, Bhima, who is like a fig in the presence of Bhishma. Duryodhana was always envious of Bhima because he knew perfectly well that if he should die at all, he would only be killed by Bhima. But at the same time, he was confident of his victory on account of the presence of Bhishma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.

Commentary by Sri Vishwanatha Chakravarthi Thakur

Our troops are not up to standard (aparyaptam): we cannot fight against the Pandavas.

Even though protected all around by Bhisma, who has fine intelligence and is experienced in fighting and theory, Bhisma has partiality for both sides. The Pandavas are very well protected (paryaptam abhiraksitam) by Bhima, though having gross intelligence and not thoroughly conversant with fighting and theory. In other words, they are well equipped to fight against us.

Bhagavad Gita 1.11

Text 11

ayanesu ca sarveshu
yatha-bhagam avasthitah
bhismam evabhirakshantu
bhavantah sarva eva hi

Translation

All of you must now give full support to Grandfather Bhishma, as you stand at your respective strategic points of entrance into the phalanx of the army. 

Commentary by Srila Prabhupada 

Duryodhana, after praising the prowess of Bhishma, further considered that others might think that they had been considered less important, so in his usual diplomatic way, he tried to adjust the situation in the above words. He emphasized that Bhishmadeva was undoubtedly the greatest hero, but he was an old man, so everyone must especially think of his protection from all sides. He might become engaged in the fight, and the enemy might take advantage of his full engagement on one side. Therefore, it was important that other heroes not leave their strategic positions and allow the enemy to break the phalanx. Duryodhana clearly felt that the victory of the Kurus depended on the presence of Bhishmadeva. He was confident of the full support of Bhishmadeva and Dronacarya in the battle because he well knew that they did not even speak a word when Arjuna’s wife Draupadi, in her helpless condition, had appealed to them for justice while she was being forced to appear naked in the presence of all the great generals in the assembly. Although he knew that the two generals had some sort of affection for the Pandavas, he hoped that these generals would now completely give it up, as they had done during the gambling performances.

Commentary by Sri Vishwanatha Chakravarthi Thakur

Therefore you should be very careful. Though you are divided into different groups (yatha bhagam) for the purpose of entering into the enemy lines (ayanesu), you should not give up your designated positions on the battlefield. Being fixed in your respective positions, protect Bhisma on all sides, so that he is not attacked from behind while engaged in fighting with others. The implication here is "Only by the strength of Bhisma will we survive."

Bhagavad Gita 1.12

Text 12

tasya sanjanayan harsam
kuru-vrddhah pitamahah
simha-nadam vinadyoccaih
sankham dadhmau pratapavan

Translation

Then Bhishma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy. 

Commentary by Srila Prabhupada 

The grandsire of the Kuru dynasty could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion for him he tried to cheer him by blowing his conchshell very loudly, befitting his position as a lion. Indirectly, by the symbolism of the conchshell, he informed his depressed grandson Duryodhana that he had no chance of victory in the battle, because the Supreme Lord Krishna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.

Commentary by Sri Vishwanatha Chakravarthi Thakur

Bhisma, the elder of the Kurus, joyful on hearing respect given to him, and to produce joy in Duryodhana by driving away his fears, roaring like lion, blew his conch shell. The phrase simha-nadam vinadya uses the same root nod twice. The literal meaning is roaring the roar of a lion. The intended meaning is "roaring like a lion," according to the sutra upamane karmani. (Panini 3.4.45)

Bhagavad Gita 1.13

Text 13

tatah sankhas ca bheryas ca
panavanaka-gomukhah
sahasaivabhyahanyanta
sa shabdas tumulo ’bhavat

Translation

After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.

Commentary by Srila Prabhupada

No commentary by Srila Prabhupada.

Commentary by Sri Visvanatha Cakravarti Thakur

When Bhisma blew his conch, at that time, in his army suddenly instruments and conches began to sound. Abhyahanyanta is a reflexive passive. Panava, anaka, and gomukha are types of instruments. The sound was very great as they sounded all at once.

Bhagavad Gita 1.14

Text 14

tatah svetair hayair yukte
mahati syandane sthitau
madhavah pandavas caiva
divyau sankhau pradadhmatuh

Translation

On the other side, both Lord Krishna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells. 

Commentary by Srila Prabhupada 

In contrast with the conchshell blown by Bhishmadeva, the conchshells in the hands of Krishna and Arjuna are described as transcendental. The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side because Krishna was on the side of the Pandavas. Jayas tu pandu-putranam yesham pakse janardanah. Victory is always with persons like the sons of Pandu because Lord Krishna is associated with them. And whenever and wherever the Lord is present, the goddess of fortune is also there because the goddess of fortune never lives alone without her husband. Therefore, victory and fortune were awaiting Arjuna, as indicated by the transcendental sound produced by the conchshell of Vishnu, or Lord Krishna. Besides that, the chariot on which both the friends were seated had been donated by Agni (the fire-god) to Arjuna, and this indicated that this chariot was capable of conquering all sides, wherever it was drawn over the three worlds.

Bhagavad Gita 1.15

Text 15

pancajanyam hrsikeso
devadattam dhananjayah
paundram dadhmau maha-sankham
bhima-karma vrkodarah

Translation

Lord Krishna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra. 

Commentary by Srila Prabhupada 

Lord Krishna is referred to as Hrishikesha in this verse because He is the owner of all senses. The living entities are part and parcel of Him, and therefore the senses of the living entities are also part and parcel of His senses. The impersonalists cannot account for the senses of the living entities, and therefore they are always anxious to describe all living entities as senseless, or impersonal. The Lord, situated in the hearts of all living entities, directs their senses. But He directs in terms of the surrender of the living entity, and in the case of a pure devotee He directly controls the senses. Here on the Battlefield of Kurukshetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hrishikesha. The Lord has different names according to His different activities. For example, His name is Madhusudana because He killed the demon of the name Madhu; His name is Govinda because He gives pleasure to the cows and to the senses; His name is Vasudeva because He appeared as the son of Vasudeva; His name is Devaki-nandana because He accepted Devaki as His mother; His name is Yashoda-nandana because He awarded His childhood pastimes to Yashoda at Vrindavana; His name is Partha-sarathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hrishikesha because He gave direction to Arjuna on the Battlefield of Kurukshetra.

Arjuna is referred to as Dhananjaya in this verse because he helped his elder brother in fetching wealth when it was required by the king to make expenditures for different sacrifices. Similarly, Bhima is known as Vrkodara because he could eat as voraciously as he could perform herculean tasks, such as killing the demon Hidimba. So the particular types of conchshell blown by the different personalities on the side of the Pandavas, beginning with the Lord’s, were all very encouraging to the fighting soldiers. On the other side there were no such credits, nor the presence of Lord Krishna, the supreme director, nor that of the goddess of fortune. So they were predestined to lose the battle—and that was the message announced by the sounds of the conchshells.

Commentary by Sri Visvanatha Cakravarti Thakur

Please see text 16 for Sri Visvanatha Cakravarti Thakur's combined commentary to texts 15 and 16.

Bhagavad Gita 1.16-18

Text 16-18

anantavijayam raja
kunti-putro yudhisthirah
nakulah sahadevas ca
sughosa-manipuspakau

kasyas ca paramesv-asah
sikhandi ca maha-rathah
dhrishtadyumno viratas ca
satyakis caparajitah

drupado draupadeyas ca
sarvasah prithivi-pate
saubhadras ca maha-bahuh
sankhan dadhmuh prithak prithak

Translation

King Yudhishthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrishtadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells. 

Commentary by Srila Prabhupada 

Sanjaya informed King Dhritarashtra very tactfully that his unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhishma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhritarashtra, because he encouraged the policy followed by his sons.

Commentary by Sri Visvanatha Cakravarti Thakur

Texts 15-16: The names of the conch shells are listed here, starting with Krishna's Pancajanya.

Texts 17-18: The word aparajitah means unconquerable. However, it can be read capa rajitah, by including the previous ca as part of the word instead a separate word meaning "and", in which case it means "equipped with a bow."

Bhagavad Gita 1.19

Text 19

sa ghoso dhartarastranam
hridayani vyadarayat
nabhas ca prithivim caiva
tumulo ’bhyanunadayan

Translation

The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhritarashtra. 

Commentary by Srila Prabhupada 

When Bhishma and the others on the side of Duryodhana blew their respective conchshells, there was no heart-breaking on the part of the Pandavas. Such occurrences are not mentioned, but in this particular verse it is mentioned that the hearts of the sons of Dhritarashtra were shattered by the sounds vibrated by the Pandavas’ party. This is due to the Pandavas and their confidence in Lord Krishna. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.

Bhagavad Gita 1.20

Text 20

atha vyavasthitan drishtva
dhartarastran kapi-dhvajah
pravrtte shastra-sampate
dhanur udyamya pandavah
hrishikesham tada vakyam
idam aha mahi-pate

Translation

At that time Arjuna, the son of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhritarashtra drawn in military array, Arjuna then spoke to Lord Krishna these words. 

Commentary by Srila Prabhupada 

The battle was just about to begin. It is understood from the above statement that the sons of Dhritarashtra were more or less disheartened by the unexpected arrangement of military force by the Pandavas, who were guided by the direct instructions of Lord Krishna on the battlefield. The emblem of Hanuman on the flag of Arjuna is another sign of victory because Hanuman cooperated with Lord Rama in the battle between Rama and Ravana, and Lord Rama emerged victorious. Now both Rama and Hanuman were present on the chariot of Arjuna to help him. Lord Krishna is Rama Himself, and wherever Lord Rama is, His eternal servitor Hanuman and His eternal consort Sita, the goddess of fortune, are present. Therefore, Arjuna had no cause to fear any enemies whatsoever. And above all, the Lord of the senses, Lord Krishna, was personally present to give him direction. Thus, all good counsel was available to Arjuna in the matter of executing the battle. In such auspicious conditions, arranged by the Lord for His eternal devotee, lay the signs of assured victory.

Commentary by Sri Visvanatha Cakravarti Thakur

No commentary by Sri Visvanatha Cakravarti Thakur.

Bhagavad Gita 1.21-22

Text 21-22

arjuna uvaca
senayor ubhayor madhye
ratham sthapaya me ’cyuta
yavad etan nirikse ’ham
yoddhu-kaman avasthitan

kair maya saha yoddhavyam
asmin rana-samudyame

Translation

Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms. 

Commentary by Srila Prabhupada 

Although Lord Krishna is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hrishikesha, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee’s assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master of all circumstances.

As a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war.

Commentary by Sri Visvanatha Cakravarti Thakur

No commentary by Sri Visvanatha Cakravarti Thakur.

Bhagavad Gita 1.23

Text 23

yotsyamanan avekse ’ham
ya ete ’tra samagatah
dhartarastrasya durbuddher
yuddhe priya-cikirsavah

Translation

Let me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra. 

Commentary by Srila Prabhupada 

It was an open secret that Duryodhana wanted to usurp the kingdom of the Pandavas by evil plans, in collaboration with his father, Dhritarashtra. Therefore, all persons who had joined the side of Duryodhana must have been birds of the same feather. Arjuna wanted to see them on the battlefield before the fight was begun, just to learn who they were, but he had no intention of proposing peace negotiations with them. It was also a fact that he wanted to see them to make an estimate of the strength which he had to face, although he was quite confident of victory because Krishna was sitting by his side.

Commentary by Sri Visvanatha Cakravarti Thakur

No commentary by Sri Visvanatha Cakravarti Thakur.

Bhagavad Gita 1.24

Text 24

sanjaya uvaca
evam ukto hrsikeso
gudakesena bharata
senayor ubhayor madhye
sthapayitva rathottamam

Translation

Sanjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Krishna drew up the fine chariot in the midst of the armies of both parties. 

Commentary by Srila Prabhupada 

In this verse Arjuna is referred to as Gudakesha. Gudaka means sleep, and one who conquers sleep is called gudakesha. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with Krishna. As a great devotee of Krishna, he could not forget Krishna even for a moment, because that is the nature of a devotee. Either in waking or in sleep, a devotee of the Lord can never be free from thinking of Krishna’s name, form, qualities and pastimes. Thus a devotee of Krishna can conquer both sleep and ignorance simply by thinking of Krishna constantly. This is called Krishna consciousness, or samadhi. As Hrishikesha, or the director of the senses and mind of every living entity, Krishna could understand Arjuna’s purpose in placing the chariot in the midst of the armies. Thus He did so, and spoke as follows.

Bhagavad Gita 1.25

Text 25

bhisma-drona-pramukhatah
sarvesam ca mahi-ksitam
uvaca partha pasyaitan
samavetan kurun iti

Translation

In the presence of Bhishma, Drona and all the other chieftains of the world, the Lord said, Just behold, Partha, all the Kurus assembled here. 

Commentary by Srila Prabhupada 

As the Supersoul of all living entities, Lord Krishna could understand what was going on in the mind of Arjuna. The use of the word Hrishikesha in this connection indicates that He knew everything. And the word Partha, or the son of Kunti, or Pritha, is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Pritha, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did Krishna mean when He told Arjuna to “behold the Kurus”? Did Arjuna want to stop there and not fight? Krishna never expected such things from the son of His aunt Pritha. The mind of Arjuna was thus predicted by the Lord in friendly joking.

Commentary by Sri Visvanatha Cakravarti Thakur

The Lord, Hrsikesa, though himself the controller of everyone's senses, was thus ordered by Arjuna, controlled just by his words. See how the Lord is controlled by prema! This is the implication of calling the Lord Hrsikesa.

Here is the significance of the word Gudakesa. Akesa means Visnu (a), Brahma (ka) and Siva (Isa). Gudakesa means he who gives them (akesa) the experience of the sweetness of the Lord's affection just as sugar (guda) gives the experience of sweetness. Therefore, Gudakesa refers to he who, by bringing Krishna under his control, gave Visnu, Brahma, and Siva the opportunity to experience of Krishna's sweetness. Where the Supreme Lord Krishna, the crown jewel, source of all avataras, being controlled by prema, followed the orders of his servant, Arjuna, how could Visnu, Brahma and Siva, his mere expansions as guna avataras, show off any of their powers? Instead, by manifesting affectionate feelings for the Lord themselves (inspired by Arjuna), they felt successful.

The lord of the spiritual sky (Mahavisnu) said: dvijatmamaja me yuvayor didrksuna

I brought the brahmana's sons here because I wanted to see the two of you. SB 10.89.58

Gudakesa can also mean the lord (isa) of sleep (gudaka), the controller of the senses. Even Krishna, who is the direct controller of maya, became controlled by Arjuna's prema. Thus despicable maya or sleep was conquered by Arjuna. He spoke in front of Bhisma, Drona and all the kings.

Though the word pramukhatah is compounded only with Bhisma and Drona, it refers to everyone. Thus the meaning is "putting his chariot in front of Bhisma, Drona and all the other kings."

Bhagavad Gita 1.26

Text 26

tatrapasyat sthitan parthah
pitrn atha pitamahan
acaryan matulan bhratrn
putran pautran sakhims tatha
svasuran suhridas caiva
senayor ubhayor api

Translation

There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers.

Commentary by Srila Prabhupada

On the battlefield Arjuna could see all kinds of relatives. He could see persons like Bhurisrava, who were his father’s contemporaries, grandfathers Bhishma and Somadatta, teachers like Dronacarya and Kripacarya, maternal uncles like Salya and Shakuni, brothers like Duryodhana, sons like Laksmana, friends like Asvatthama, well-wishers like Kritavarma, etc. He could see also the armies which contained many of his friends.

Commentary by Sri Visvanatha Cakravarti Thakur

Putra and pautra refer to the sons and grandsons of Duryodhana and others on the opposing side.

Bhagavad Gita 1.27

Text 27

tan samiksya sa kaunteyah
sarvan bandhun avasthitan
kripaya parayavisto
visidann idam abravit

Translation

When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.

Commentary by Srila Prabhupada

No commentary by Srila Prabhupada

Commentary by Sri Visvanatha Cakravarti Thakur

No commentary by Sri Visvanatha Cakravarti Thakur

Bhagavad Gita 1.28

Text 28

arjuna uvaca
drstvemam sva-janam krishna
yuyutsum samupasthitam
sidanti mama gatrani
mukham ca parisusyati

Translation

Arjuna said: My dear Krishna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up.

Commentary by Srila Prabhupada

Any man who has genuine devotion to the Lord has all the good qualities which are found in godly persons or in the demigods, whereas the nondevotee, however advanced he may be in material qualifications by education and culture, lacks in godly qualities. As such, Arjuna, just after seeing his kinsmen, friends and relatives on the battlefield, was at once overwhelmed by compassion for them who had so decided to fight amongst themselves. As far as his soldiers were concerned, he was sympathetic from the beginning, but he felt compassion even for the soldiers of the opposite party, foreseeing their imminent death. And while he was so thinking, the limbs of his body began to quiver, and his mouth became dry. He was more or less astonished to see their fighting spirit. Practically the whole community, all blood relatives of Arjuna, had come to fight with him. This overwhelmed a kind devotee like Arjuna. Although it is not mentioned here, still one can easily imagine that not only were Arjuna’s bodily limbs quivering and his mouth drying up, but he was also crying out of compassion. Such symptoms in Arjuna were not due to weakness but to his softheartedness, a characteristic of a pure devotee of the Lord. It is said therefore: 

yasyasti bhaktir bhagavaty akincana
sarvair gunais tatra samasate surah
harav abhaktasya kuto mahad-guna
mano-rathenasati dhavato bahih 

“One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy.” (Bhag. 5.18.12)

Commentary by Sri Visvanatha Cakravarti Thakur

Please see text 29 for Sri Visvanatha Cakravarti Thakur's combined commentary to texts 28 and 29.

Bhagavad Gita 1.29

Text 29

vepathus ca sarire me
roma-harsas ca jayate
gandivam sramsate hastat
tvak caiva paridahyate

Translation

My whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand, and my skin is burning. 

Commentary by Srila Prabhupada 

There are two kinds of trembling of the body, and two kinds of standings of the hair on end. Such phenomena occur either in great spiritual ecstasy or out of great fear under material conditions. There is no fear in transcendental realization. Arjuna’s symptoms in this situation are out of material fear—namely, loss of life. This is evident from other symptoms also; he became so impatient that his famous bow Gandiva was slipping from his hands, and, because his heart was burning within him, he was feeling a burning sensation of the skin. All these are due to a material conception of life.

Commentary by Sri Visvanatha Cakravarti Thakur

Seeing all these known people, my mouth has dried up. The phrase "As I stand here" should be added at the beginning of the sentence. "As I stand here seeing this, my limbs become weak."

Bhagavad Gita 1.30

Text 30

na ca saknomy avasthatum
bhramativa ca me manah
nimittani ca pasyami
viparitani keshava

Translation

I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of the Keshi demon. 

Commentary by Srila Prabhupada

Due to his impatience, Arjuna was unable to stay on the battlefield, and he was forgetting himself on account of this weakness of his mind. Excessive attachment for material things puts a man in such a bewildering condition of existence. Bhayam dvitiyabhinivesatah syat (Bhag. 11.2.37): such fearfulness and loss of mental equilibrium take place in persons who are too affected by material conditions. Arjuna envisioned only painful reverses in the battlefield—he would not be happy even by gaining victory over the foe. The words nimittani viparitani are significant. When a man sees only frustration in his expectations, he thinks, “Why am I here?” Everyone is interested in himself and his own welfare. No one is interested in the Supreme Self. Arjuna is showing ignorance of his real self-interest by Krishna’s will. One’s real self-interest lies in Vishnu, or Krishna. The conditioned soul forgets this, and therefore suffers material pains. Arjuna thought that his victory in the battle would only be a cause of lamentation for him.

Commentary by Sri Visvanatha Cakravarti Thakur

Nimitta is used in the sense of "end result", just as the goal of money is a good residence. I will not get happiness by attaining the kingdom if I win the war, but rather will suffer sorrow, the opposite result

Bhagavad Gita 1.31

Text 31

na ca sreyo ’nupasyami
hatva sva-janam ahave
na kankse vijayam krishna
na ca rajyam sukhani ca

Translation

I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna, desire any subsequent victory, kingdom, or happiness. 

Commentary by Srila Prabhupada 

Without knowing that one’s self-interest is in Vishnu (or Krishna), conditioned souls are attracted by bodily relationships, hoping to be happy in such situations. In such a blind conception of life, they forget even the causes of material happiness. Arjuna appears to have even forgotten the moral codes for a kshatriya. It is said that two kinds of men, namely the kshatriya who dies directly in front of the battlefield under Krishna’s personal orders and the person in the renounced order of life who is absolutely devoted to spiritual culture, are eligible to enter into the sun globe, which is so powerful and dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives. He thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight, just as a person who does not feel hunger is not inclined to cook. He has now decided to go into the forest and live a secluded life in frustration. But as a kshatriya, he requires a kingdom for his subsistence, because the kshatriyas cannot engage themselves in any other occupation. But Arjuna has no kingdom. Arjuna’s sole opportunity for gaining a kingdom lies in fighting with his cousins and brothers and reclaiming the kingdom inherited from his father, which he does not like to do. Therefore he considers himself fit to go to the forest to live a secluded life of frustration.

Commentary by Sri Visvanatha Cakravarti Thakur

I do not see any benefit in killing in this manner (na sreyo pasyami). The scriptures say such things as:

dvav imau purusau loke surya-mandala-bhedinau parivrad yoga-yuktas ca rane cabhimukhe hatah

The sannyasi engaged in yoga and the warrior who dies facing the enemy attain the sun planet. Parasara Smrti 3.30

Thus it is better that one die rather than kill them, as there is no piety in this killing.

"But by fighting you gain kingdom and fame." "I do not desire victory, kingdom or happiness."

Bhagavad Gita 1.32-35

Text 32-35

kim no rajyena govinda
kim bhogair jivitena va
yesham arthe kanksitam no
rajyam bhogah sukhani ca

ta ime ’vasthita yuddhe
pranams tyaktva dhanani ca
acaryah pitarah putras
tathaiva ca pitamahah

matulah svasurah pautrah
syalah sambandhinas tatha
etan na hantum icchami
ghnato ’pi madhusudana

api trailokya-rajyasya
hetoh kim nu mahi-krte
nihatya dhartarastran nah
ka pritih syaj janardana

Translation

O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhritarashtra? 

Commentary by Srila Prabhupada 

Arjuna has addressed Lord Krishna as Govinda because Krishna is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Krishna should understand what will satisfy Arjuna’s senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way—namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one’s own senses—then by the grace of Govinda all desires of the living entity are satisfied. Arjuna’s deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to fight. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Krishna kill them personally. At this point he did not know that Krishna had already killed them before their coming into the battlefield and that he was only to become an instrument for Krishna. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord’s plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.

Commentary by Sri Visvanatha Cakravarti Thakur

No Commentary by Sri Visvanatha Cakravarti Thakur

Bhagavad Gita 1.36

Text 36

papam evasrayed asman
hatvaitan atatayinah
tasman narha vayam hantum
dhartarastran sa-bandhavan
sva-janam hi katham hatva
sukhinah syama madhava

Translation

Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhritarashtra and our friends. What should we gain, O Krishna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen? 

Commentary by Srila Prabhupada 

According to Vedic injunctions there are six kinds of aggressors: (1) a poison giver, (2) one who sets fire to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5) one who occupies another’s land, and (6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. Such killing of aggressors is quite befitting any ordinary man, but Arjuna was not an ordinary person. He was saintly by character, and therefore he wanted to deal with them in saintliness. This kind of saintliness, however, is not for a kshatriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rama was so saintly that people even now are anxious to live in the kingdom of Lord Rama (rama-rajya), but Lord Rama never showed any cowardice. Ravana was an aggressor against Rama because Ravana kidnapped Rama’s wife, Sita, but Lord Rama gave him sufficient lessons, unparalleled in the history of the world. In Arjuna’s case, however, one should consider the special type of aggressors, namely his own grandfather, own teacher, friends, sons, grandsons, etc. Because of them, Arjuna thought that he should not take the severe steps necessary against ordinary aggressors. Besides that, saintly persons are advised to forgive. Such injunctions for saintly persons are more important than any political emergency. Arjuna considered that rather than kill his own kinsmen for political reasons, it would be better to forgive them on grounds of religion and saintly behavior. He did not, therefore, consider such killing profitable simply for the matter of temporary bodily happiness. After all, kingdoms and pleasures derived therefrom are not permanent, so why should he risk his life and eternal salvation by killing his own kinsmen? Arjuna’s addressing of Krishna as “Madhava,” or the husband of the goddess of fortune, is also significant in this connection. He wanted to point out to Krishna that, as husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. Krishna, however, never brings misfortune to anyone, to say nothing of His devotees.

Commentary by Sri Visvanatha Cakravarti Thakur

But it is said:

agnido garadas caiva sastra-panir dhanapahah ksetra-darapahari ca sad ete hy atatayinah

The arsonist, one who poisons, one who attacks with weapons, the thief, the stealer of property and the stealer of ones wife are considered aggressors. Vasistha Smrti 3.19

And also it is said:

atatayinam ayantarh hanyad evavicarayan natatayi-vadhe doso hantur bhavati kascana

Without consideration, one should kill the aggressors, as there is no fault in killing them. Manu Smrti 8.350

Thus the scriptures prescribe killing in the case of aggressors.

Arjuna answers with this verse. Killing them, we will remain, but we will be sinful. The above instructions are from artha sastra, but those instructions are weaker than those from dharma sastra. Yajnavalkya says:

smrtyor virodhe nyayas tu balavan vyavaharatah artha-sastrat tu balavan dharma-sastram iti sthitih

It is established that where there is conflict of rules in two smrti statements, reasoning must prevail of customs to choose the correct rule. However, in reasoning, the rules of dharma sastra are stronger than those of artha sastra. Yajnavalkya Smrti 2.21

Thus though they are aggressors they are also acaryas. In killing acaryas, we will incur sin. We cannot also be happy in this life or the next, since the act is against the rules of dharma and against the conclusion of reasoning. Thus he says "How can we be happy, having killed our own people?"

Bhagavad Gita 1.37-38

Text 37-38

yady apy ete na pasyanti
lobhopahata-cetasah
kula-ksaya-kritam dosam
mitra-drohe ca patakam

katham na jneyam asmabhih
papad asman nivartitum
kula-ksaya-kritam dosam
prapasyadbhir janardana

Translation

O Janardana, although these men, their hearts overtaken by greed, see no fault in killing one’s family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin? 

Commentary by Srila Prabhupada 

A kshatriya is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such an obligation, Arjuna could not refuse to fight, because he had been challenged by the party of Duryodhana. In this connection, Arjuna considered that the other party might be blind to the effects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding when the effect is good, but when the effect is otherwise, then no one can be bound. Considering all these pros and cons, Arjuna decided not to fight.

Commentary by Sri Visvanatha Cakravarti Thakur

"Why does the opposing side want to fight then?" He answers with this verse.

"They, overcome by greed, and do not see any fault in destroying the family, or any sin in killing friends."

Bhagavad Gita 1.39

Text 39

kula-ksaye pranasyanti
kula-dharmah sanatanah
dharme naste kulam krtsnam
adharmo ’bhibhavaty uta

Translation

With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion. 

Commentary by Srila Prabhupada 

In the system of the varnashrama institution there are many principles of religious traditions to help members of the family grow properly and attain spiritual values. The elder members are responsible for such purifying processes in the family, beginning from birth to death. But on the death of the elder members, such family traditions of purification may stop, and the remaining younger family members may develop irreligious habits and thereby lose their chance for spiritual salvation. Therefore, for no purpose should the elder members of the family be slain.

Commentary by Sri Visvanatha Cakravarti Thakur

The right conduct maintained by the family which has passed down from many generations (sanatanah kula dharmah) will be destroyed with the destruction of the family (kula ksaye).

Bhagavad Gita 1.40

Text 40

adharmabhibhavat krishna
pradusyanti kula-striyah
strisu dustasu varsneya
jayate varna-sankarah

Translation

When irreligion is prominent in the family, O Krishna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrishni, comes unwanted progeny. 

Commentary by Srila Prabhupada 

Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varnashrama religion’s principles were so designed that the good population would prevail in society for the general spiritual progress of state and community. Such population depends on the chastity and faithfulness of its womanhood. As children are very prone to be misled, women are similarly very prone to degradation. Therefore, both children and women require protection by the elder members of the family. By being engaged in various religious practices, women will not be misled into adultery. According to Canakya Pandita, women are generally not very intelligent and therefore not trustworthy. So the different family traditions of religious activities should always engage them, and thus their chastity and devotion will give birth to a good population eligible for participating in the varnashrama system. On the failure of such varnashrama-dharma, naturally the women become free to act and mix with men, and thus adultery is indulged in at the risk of unwanted population. Irresponsible men also provoke adultery in society, and thus unwanted children flood the human race at the risk of war and pestilence.

Commentary by Sri Visvanatha Cakravarti Thakur

When adharma is prevalent, the women of the family will become spoiled (pradusyanti), by becoming adulterous.

Bhagavad Gita 1.41

Text 41

sankaro narakayaiva
kula-ghnanam kulasya ca
patanti pitaro hy esam
lupta-pindodaka-kriyah

Translation

An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.

Commentary by Srila Prabhupada

According to the rules and regulations of fruitive activities, there is a need to offer periodical food and water to the forefathers of the family. This offering is performed by worship of Vishnu, because eating the remnants of food offered to Vishnu can deliver one from all kinds of sinful actions. Sometimes the forefathers may be suffering from various types of sinful reactions, and sometimes some of them cannot even acquire a gross material body and are forced to remain in subtle bodies as ghosts. Thus, when remnants of prasadam food are offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life. Such help rendered to forefathers is a family tradition, and those who are not in devotional life are required to perform such rituals. One who is engaged in the devotional life is not required to perform such actions. Simply by performing devotional service, one can deliver hundreds and thousands of forefathers from all kinds of misery. It is stated in the Bhagavatam (11.5.41):

devarsi-bhutapta-nrnam pitrnam
na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam

“Anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind or forefathers.” Such obligations are automatically fulfilled by performance of devotional service to the Supreme Personality of Godhead.

Commentary by Sri Visvanatha Cakravarti Thakur

No commentary by Sri Visvanatha Cakravarti Thakur

Bhagavad Gita 1.42

Text 42

dosair etaih kula-ghnanam
varna-sankara-karakaih
utsadyante jati-dharmah
kula-dharmas ca sasvatah

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.

Commentary by Srila Prabhupada

Community projects for the four orders of human society, combined with family welfare activities, as they are set forth by the institution of sanatana-dharma, or varnashrama-dharma, are designed to enable the human being to attain his ultimate salvation. Therefore, the breaking of the sanatana-dharma tradition by irresponsible leaders of society brings about chaos in that society, and consequently people forget the aim of life—Vishnu. Such leaders are called blind, and persons who follow such leaders are sure to be led into chaos.

Commentary by Sri Visvanatha Cakravarti Thakur

By the faults of mixture of castes, both the caste rules and the family rules will be destroyed (utsadyate).

Bhagavad Gita 1.43

Text 43

utsanna-kula-dharmanam
manushyanam janardana
narake niyatam vaso
bhavatity anususruma

Translation

O Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell. 

Commentary by Srila Prabhupada 

Arjuna bases his argument not on his own personal experience, but on what he has heard from the authorities. That is the way of receiving real knowledge. One cannot reach the real point of factual knowledge without being helped by the right person who is already established in that knowledge. There is a system in the varnashrama institution by which before death one has to undergo the process of atonement for his sinful activities. One who is always engaged in sinful activities must utilize the process of atonement called the prayashcitta. Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.

Commentary by Sri Visvanatha Cakravarti Thakur

No commentary by Sri Visvanatha Cakravarti Thakur.

Bhagavad Gita 1.44

Text 44

aho bata mahat papam
kartum vyavasita vayam
yad rajya-sukha-lobhena
hantum sva-janam udyatah

Translation

Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.

Commentary by Srila Prabhupada

Driven by selfish motives, one may be inclined to such sinful acts as the killing of one’s own brother, father or mother. There are many such instances in the history of the world. But Arjuna, being a saintly devotee of the Lord, is always conscious of moral principles and therefore takes care to avoid such activities.

Commentary by Sri Visvanatha Cakravarti Thakur

No commentary by Sri Visvanatha Cakravarti Thakur.

Bhagavad Gita 1.46

Text 46

sanjaya uvaca
evam uktvarjunah sankhye
rathopastha upavisat
visrjya sa-saram capam
soka-samvigna-manasah

Translation

Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief. 

Commentary by Srila Prabhupada 

While observing the situation of his enemy, Arjuna stood up on the chariot, but he was so afflicted with lamentation that he sat down again, setting aside his bow and arrows. Such a kind and soft-hearted person, in the devotional service of the Lord, is fit to receive self-knowledge. 

Commentary by Sri Visvanatha Cakravarti Thakur

Sitting on his chariot (rathopasthe) amidst the battle (sankhe), Arjuna gave up his weapons.

Text 45

yadi mam apratikaram
ashastram shastra-panayah
dhartarastra rane hanyus
tan me kshemataram bhavet

Translation

Better for me if the sons of Dhritarashtra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.

Commentary by Srila Prabhupada

It is the custom—according to kshatriya fighting principles—that an unarmed and unwilling foe should not be attacked. Arjuna, however, decided that even if attacked by the enemy in such an awkward position, he would not fight. He did not consider how much the other party was bent upon fighting. All these symptoms are due to soft-heartedness resulting from his being a great devotee of the Lord.

Commentary by Sri Visvanatha Cakravarti Thakur

No commentary by Sri Visvanatha Cakravarti Thakur