Bhagavad Gita-Chapter 1 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 1 All Verses with Meaning and Audio

धृतराष्ट्र उवाच ।
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १-१॥

dhṛtarāṣṭra uvāca
dharmakṣetre kurukṣetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya 1-1

Dhritarashtra said: What did the sons of Pandu and also my people do when, desirous to fight, they assembled together on the holy plain of Kurukshetra, O Sanjaya?

सञ्जय उवाच ।
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ १-२॥

sañjaya uvāca .
dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanastadā .
ācāryamupasaṅgamya rājā vacanamabravīt 1-2

Sanjaya said: Having seen the army of the Pandavas drawn up in battle array, King Duryodhana then approached his teacher (Drona) and spoke these words.

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १-३॥

paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm
vyūḍhāṃ drupadaputreṇa tava śiṣyeṇa dhīmatā 1-3

Behold, O Teacher! this mighty army of the sons of Pandu, arrayed by the son of Drupada, thy wise disciple.

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथः ॥ १-४॥

atra śūrā maheṣvāsā bhīmārjunasamā yudhi
yuyudhāno virāṭaśca drupadaśca mahārathaḥ 1-4

Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana, Virata and Drupada, each commanding eleven-thousand archers.

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ १-५॥

dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān
purujitkuntibhojaśca śaibyaśca narapuṅgavaḥ 1-5

Dhrishtaketu, Chekitana, and the valiant king of Kashi, Purujit and Kuntibhoja and Saibya, the best of men.

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ १-६॥

yudhāmanyuśca vikrānta uttamaujāśca vīryavān
saubhadro draupadeyāśca sarva eva mahārathāḥ 1-6

The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra and the sons of Draupadi, all of them, divisional commanders.

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ १-७॥

asmākaṃ tu viśiṣṭā ye tānnibodha dvijottama
nāyakā mama sainyasya saṃjñārthaṃ tānbravīmi te 1-7

Know also, O best among the twice-born, the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name to thee for thy information.

भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ १-८॥

bhavānbhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ
aśvatthāmā vikarṇaśca saumadattistathaiva ca 1-8

Yourself and Bishma, and Karna and also Kripa, the victorious in war; Aswatthama, Vikarna and so also the son of Somadatta.

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ १-९॥

anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ
nānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ 1-9

And many other heroes also who are determined to give up their lives for my sake, armed with various weapons and missiles, all well-skilled in battle.

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १-१०॥

aparyāptaṃ tadasmākaṃ balaṃ bhīṣmābhirakṣitam
paryāptaṃ tvidameteṣāṃ balaṃ bhīmābhirakṣitam 1-10

This army of ours defended by Bhishma is insufficient, whereas that army of theirs defended by Bhima is sufficient. Or, This army of ours protected by Bhishma is unlimited, whereas that army of theirs protected by Bhima is limited.

अयनेषु च सर्वेषु यथाभागमवस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १-११॥

ayaneṣu ca sarveṣu yathābhāgamavasthitāḥ
bhīṣmamevābhirakṣantu bhavantaḥ sarva eva hi 1-11

Therefore do you all, stationed in your respective positions in the several divisions of the army, protect Bhishma alone.

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः ।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १-१२॥

tasya sañjanayanharṣaṃ kuruvṛddhaḥ pitāmahaḥ
siṃhanādaṃ vinadyoccaiḥ śaṅkhaṃ dadhmau pratāpavān 1-12

His glorious grandsire (Bhishma) , the oldest of the Kauravas, in order to cheer Duryodhana, now sounded aloud a lion’s roar and blew his conch.

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १-१३॥

tataḥ śaṅkhāśca bheryaśca paṇavānakagomukhāḥ
sahasaivābhyahanyanta sa śabdastumulo’bhavat 1-13

Then (following Bhishma) , conches and kettle-drums, tabors, drums and cow-horns blared forth quite suddenly and the sound was tremendous.

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १-१४॥

tataḥ śvetairhayairyukte mahati syandane sthitau
mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ 1-14

Then, also Madhava and the son of Pandu, seated in their magnificent chariot yoked with white horses, blew their divine conches.

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १-१५॥

pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanañjayaḥ
pauṇḍraṃ dadhmau mahāśaṅkhaṃ bhīmakarmā vṛkodaraḥ 1-15

Hrishikesha blew the Panchajanya and Dhananjaya (Arjuna) blew the Devadatta and Vrikodara (Bhima) , the doer of terrible deeds, blew the great conch, named Paundra.

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १-१६॥

anantavijayaṃ rājā kuntīputro yudhiṣṭhiraḥ
nakulaḥ sahadevaśca sughoṣamaṇipuṣpakau 1-16

King Yudhisthira, the son of Kunti, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosha and the Manipushpaka.

काश्यश्च परमेष्वासः शिखण्डी च महारथः ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १-१७॥

kāśyaśca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ
dhṛṣṭadyumno virāṭaśca sātyakiścāparājitaḥ 1-17

The king of Kashi, an excellent archer, Shikhandi, the mighty commander of eleven thousand archers, Dhristadyumna and Virata and Satyaki, the unconquered;

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १-१८॥

drupado draupadeyāśca sarvaśaḥ pṛthivīpate
saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pṛthakpṛthak 1-18

Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the mighty armed, blew their respective conches.

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥ १-१९॥

sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat
nabhaśca pṛthivīṃ caiva tumulo’bhyanunādayan 1-19

That tumultuous sound rent the hearts of (the people of) Dhritarashtra’s party and made both heaven and earth reverberate.

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः ।
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ।
हृषीकेशं तदा वाक्यमिदमाह महीपते ॥ १-२०॥

atha vyavasthitāndṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ
pravṛtte śastrasampāte dhanurudyamya pāṇḍavaḥ
hṛṣīkeśaṃ tadā vākyamidamāha mahīpate1-20

Then, seeing the people of Dhritarashtra’s party standing arrayed and the discharge of weapons about to begin, Arjuna, the son of Pandu, whose ensign was a monkey, took up his bow and said these words to Krishna (Hrishikesha) , O Lord of the Earth!

अर्जुन उवाच ।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १-२१॥

arjuna uvāca
senayorubhayormadhye rathaṃ sthāpaya me’cyuta 1-21

Arjuna said: In the midst of the two armies, place my chariot, O Achyuta, that I may behold those who stand here desirous of fighting and, on the eve of this battle, let me know with whom I must fight.

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ।
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥ १-२२॥

yāvadetānnirīkṣe’haṃ yoddhukāmānavasthitān
kairmayā saha yoddhavyamasmin raṇasamudyame 1-22

In the midst of the two armies, place my chariot, O Achyuta, that I may behold those who stand here desirous of fighting and, on the eve of this battle, let me know with whom I must fight.

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १-२३॥

yotsyamānānavekṣe’haṃ ya ete’tra samāgatāḥ
dhārtarāṣṭrasya durbuddheryuddhe priyacikīrṣavaḥ 1-23

For I desire to observe those who are assembled here for the fight, wishing to please in battle, the evil-minded sons of Dhritarashtra.

सञ्जय उवाच ।
एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १-२४॥

sañjaya uvāca
evamukto hṛṣīkeśo guḍākeśena bhārata
senayorubhayormadhye sthāpayitvā rathottamam 1-24

Sanjaya said: Thus addressed by Gudakesha, O Bharata, Hrishikesha, having stationed the best of chariots between the two armies;

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान् समवेतान्कुरूनिति॥ १-२५॥

bhīṣmadroṇapramukhataḥ sarveṣāṃ ca mahīkṣitām
uvāca pārtha paśyaitān samavetānkurūniti 1-25

In front of Bhishma and Drona, and all the rulers of the earth, he said, O Partha, behold these Kurus gathered together.

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् ।
आचार्यान्मातुलान्भ्रातॄन् पुत्रान्पौत्रान्सखींस्तथा ॥ १-२६॥

tatrāpaśyatsthitānpārthaḥ pitṝnatha pitāmahān
ācāryānmātulānbhrātṝn putrānpautrānsakhīṃstathā 1-26

Then Partha saw stationed there in both the armies, fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons and friends too.

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ।
कृपया परयाविष्टो विषीदन्निदमब्रवीत् ॥ १-२७॥

śvaśurānsuhṛdaścaiva senayorubhayorapi
tānsamīkṣya sa kaunteyaḥ sarvānbandhūnavasthitān
kṛpayā parayāviṣṭo viṣīdannidamabravīt 1-27

(He saw) Fathers-in-law and friends also in both the armies. Then the son of Kunti, seeing all these kinsmen thus standing arrayed, spoke thus sorrowfully, filled with deep pity.

अर्जुन उवाच ।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥ १-२८॥

arjuna uvāca
dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam 1-28

Arjuna said: Seeing these my kinsmen, O Krishna, arrayed, eager to fight,

सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ १-२९॥

sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati
vepathuśca śarīre me romaharṣaśca jāyate 1-29

My limbs fail and my mouth is parched, my body quivers and my hair stands on end.

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ १-३०॥

gāṇḍīvaṃ sraṃsate hastāttvakcaiva paridahyate
na ca śaknomyavasthātuṃ bhramatīva ca me manaḥ 1-30

The Gandiva-bow slips from my hand, and my skin burns all over; I am also unable to stand and my mind is whirling round, as it were.

निमित्तानि च पश्यामि विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ १-३१॥

nimittāni ca paśyāmi viparītāni keśava
na ca śreyo’nupaśyāmi hatvā svajanamāhave 1-31

And I see adverse omens, O Keshava. Nor do I see any good in killing my kinsmen in battle.

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १-३२॥

na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca
kiṃ no rājyena govinda kiṃ bhogairjīvitena vā 1-32

For, I desire not victory, O Krishna, nor kingdom, nor pleasures. Of what avail is dominion to us, O Govinda? Of what avail are pleasures or even life itself?

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १-३३॥

yeṣāmarthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca
ta ime’vasthitā yuddhe prāṇāṃstyaktvā dhanāni ca 1-33

They for whose sake we desire kingdom, enjoyment and pleasures stand here in battle, having renounced life and wealth.

आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥ १-३४॥

ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ
mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinastathā 1-34

Teachers, fathers, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives.

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १-३५॥

etānna hantumicchāmi ghnato’pi madhusūdana
api trailokyarājyasya hetoḥ kiṃ nu mahīkṛte 1-35

These I do not wish to kill, though they kill me, O Madhusudana, even for the sake of dominion over the three worlds; how much less for the sake of the earth.

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान् हत्वैतानाततायिनः ॥ १-३६॥

nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana
pāpamevāśrayedasmān hatvaitānātatāyinaḥ 1-36

Killing these sons of Dhritarashtra, what pleasure can be ours, O Janardana? Sin alone will be our gain by killing these felons.

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १-३७॥

tasmānnārhā vayaṃ hantuṃ dhārtarāṣṭrānsvabāndhavān
svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava 1-37

Therefore we shall not kill the sons of Dhritarashtra, our relatives; for how can we be happy by killing our own people, O Madhava?

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १-३८॥

yadyapyete na paśyanti lobhopahatacetasaḥ
kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam 1-38

Though these, with their intelligence clouded by greed, see no evil in the destruction of the families in the society, and no sin in their cruelty to friends; . . .

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ १-३९॥

kathaṃ na jñeyamasmābhiḥ pāpādasmānnivartitum
kulakṣayakṛtaṃ doṣaṃ prapaśyadbhirjanārdana 1-39

Why should not we, who clearly see evil in the destruction of the family-units, learn to turn away from this sin, O Janardana?

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १-४०॥

kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ
dharme naṣṭe kulaṃ kṛtsnamadharmo’bhibhavatyuta 1-40

In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of spirituality, impiety overcomes the whole family.

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १-४१॥

adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ
strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkaraḥ 1-41

By the prevalence of impiety, O Krishna, the women of the family become corrupt; and women being corrupted, O descendent of the Vrishni-clan, there arises intermingling of castes (VARNA-SAMKARA) .

सङ्करो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १-४२॥

saṅkaro narakāyaiva kulaghnānāṃ kulasya ca
patanti pitaro hyeṣāṃ luptapiṇḍodakakriyāḥ 1-42

Confusion of castes leads the slayer of the family to hell; for their forefathers fall, deprived of the offerings of PINDA (rice-ball) and water (libations) .

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः ।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १-४३॥

doṣairetaiḥ kulaghnānāṃ varṇasaṅkarakārakaiḥ
utsādyante jātidharmāḥ kuladharmāśca śāśvatāḥ 1-43

By these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed.

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ १-४४॥

utsannakuladharmāṇāṃ manuṣyāṇāṃ janārdana
narake niyataṃ vāso bhavatītyanuśuśruma 1-44

We have heard, O Janardana, that it is inevitable for those men, in whose families the religious practices have been destroyed, to dwell in hell for an unknown period of time.

अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १-४५॥

aho bata mahatpāpaṃ kartuṃ vyavasitā vayam
yadrājyasukhalobhena hantuṃ svajanamudyatāḥ 1-45

Alas! We are involved in a great sin, in that we are prepared to kill our kinsmen, from greed for the pleasures of the kingdom.

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १-४६॥

yadi māmapratīkāramaśastraṃ śastrapāṇayaḥ
dhārtarāṣṭrā raṇe hanyustanme kṣemataraṃ bhavet 1-46

If the sons of Dhritarashtra, weapons-in-hand, slay me in battle, unresisting and unarmed, that would be better for me.

सञ्जय उवाच ।
एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १-४७॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ १॥

sañjaya uvāca
evamuktvārjunaḥ saṅkhye rathopastha upāviśat
visṛjya saśaraṃ cāpaṃ śokasaṃvignamānasaḥ 1-47

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
arjunaviṣādayogo nāma prathamo’dhyāyaḥ 1

Sanjaya said : Having thus spoken in the midst of the battle-field, Arjuna sat down on the seat of the chariot, casting away his bow and arrow, with a mind distressed with sorrow.

Description

Bhagavad Gita Chapter 1 Summary

Arjuna Vishada Yoga – Yoga of despondency of Arjuna

Arjuna the great warrior is overpowered by grief and delusion born out of a sense of attachment to his kith and kin. In his delusory state, he makes several fallacious arguments to support his decision not to fight. This sets the stage for the Lord’s teaching which comprises the rest of the Gita.Below are the main themes of Chapter 1:

Verses 1 – 20
Description of the armies and the preparations for the battle.

Verses 21 – 25
Arjuna’s chariot driven to the middle of the battlefield amidst the two armies.

Verses 26 – 28
Arjuna’s change of mind, leading to attachment (rāga)

Verses 25 – 34
Arjuna’s grief on seeing the enormity of the task he is about to undertake (śoka)

Verses 35 – 47
Arjuna’s delusion which stems from his ignorance about the true nature of oneself (moha)

Gita Chapter 1 – Commentary by Swami Paramarthananda

Background

The epic battle of Mahābhārata, fought between the Pāṇḍavas and Kauravas is the scenario in which the Gītā-teaching is imparted. Arjuna, the Pāṇḍava, discovers the problem of saṃsāra in the battlefield. He surrenders to Lord Krishna seeking a solution. Then follows the great teaching.

In order to attain the wisdom that permeates the Gītā one should go through the following phases in life:

1. One should discover the problem of saṃsāra, for which Gītā happens to be a solution. Unless one discovers the disease, one will not seek medicine.
2. One should become possessed by a sincere longing (tīvramumukṣā) for freedom from saṃsāra. This alone can lead to committed and fruitful pursuit.
3. One should realize that one cannot solve this problem independently. The maximum that one can do, as a limited human being, is a rearrangement or a reshaping of the problem.
4. One should surrender to a Guru seeking his guidance. When surrender to the Guru happens, the ground is prepared for the Gītā-teaching to take place.

The entire first chapter and the first part of the second chapter are devoted to show these developments.

The problem of saṃsāra

As shown in the first chapter, the problem of saṃsāra can be said to be the problem of attachment (kṛpā or rāga), grief (śoka or viṣāda) and delusion (moha). When one is not happy with oneself, one has to seek external aids. This leads to dependence and attachment. Since the conditions of the depended factors are unpredictable, the very peace of mind of that person is in trouble. A disturbed mind can make only faulty judgments complicating matters further. Thus a vicious cycle is created. This, in short, is the problem of saṃsāra.

Verse details

Coming to the text, we find, in the first twenty verses, a vivid description of the armies arrayed for battle. After a brief instruction of Duryodhana to his commanders, Bhīṣma, Lord Krishna, Arjuna, and others blow their conches, signaling the commencement of the battle (1 to 20).

At this fateful moment, Arjuna commands Lord Krishna, his charioteer, to place the chariot in the middle of the army to scrutinize the enemy forces. The mischievous Lord brings the chariot in front of Bhīṣma and Droṇa and asks Arjuna to survey the army (21 to 25).

(Till now Arjuna was convinced that his cousins are unrighteous and he, as a kṣatriya, has to fight the battle to establish righteousness.)

In a moment of weakness, Arjuna slips from reason to relation. Instead of seeing the violators of dharma, he sees his beloved kith and kin. Naturally, Arjuna is overpowered by attachment. Then follow the twin offshoots of attachment viz. grief and delusion (26 to 30).

In the next five verses, we see Arjuna expressing his intense grief which shakes him completely. This indicates the extent of his attachment.

Veiled by attachment, his discriminating power becomes inoperative and he commits a series of false judgments. Interestingly enough, Arjuna even quotes the scriptures to support his unreasonable stand. Thus, Arjuna gets caught up in delusion which is depicted from the 36th verse up to the end of the chapter (36 to 47).

In this way, Arjuna finds himself in the deep sea of attachment, sorrow and delusion (rāga, śoka, moha). Arjuna sincerely wants to get out of this problem. He thinks that solution is to drop the battle. But, one corner of his mind is not convinced by this. At the same time, he has not realized that the problem is too deep for him to solve independently. Hence he doesn’t surrender to Krishna either. Thus caught up in a dilemma, Arjuna sits back on the chariot sorrowfully.

Gita 1st Chapter – Main Points

Description of the armies and the preparations: 1 to 20
Arjuna’s chariot driven to the middle of the armies: 21 to 25
Arjuna’s change of mind leading to attachment (rāga): 26 to 28
Arjuna’s grief (śoka): 25 to 34
Arjuna’s delusion (moha): 35 to 47

Since Arjuna’s grief is the main topic, this chapter is aptly called Arjunaviṣādayoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 1 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 1 All Verses Easy Chanting with Audio and Meaning, Lyrics

Bhagavad Gita-Chapter 01 All Verses with Meaning and Audio

Bhagavad Gita-Chapter 01 All Verses with Meaning and Audio