1-1

Dhritarashtra said: On the field of Kurukshetra, the field of righteousness, wishing to fight, Sanjaya, what are my sons and the sons of Pandu doing?

Explanation: This verse opens the Bhagavad Gita with the blind king Dhritarashtra's question to his advisor Sanjaya. Dhritarashtra wants to know what is happening on the field of Kurukshetra, where his sons (the Kauravas) and his nephews (the Pandavas) have gathered for battle. The field of Kurukshetra is called the field of righteousness because it is a place where many important battles were fought in ancient times, determining the outcome of righteousness and unrighteousness.

1-2

Sanjaya said: Having seen the army of the Pandavas arrayed for battle, King Duryodhana approached his teacher and spoke these words.

Explanation: Sanjaya begins to narrate the events on the battlefield of Kurukshetra. Duryodhana, the leader of the Kauravas and the king, sees that the Pandava army is arrayed for battle. He then approaches his teacher Drona—who was the military instructor for both the Kauravas and the Pandavas—to discuss the situation. This verse highlights Duryodhana's concern and possible anxiety that the opposing army is well-prepared and positioned. His approach to his teacher indicates his desire for advice or guidance before the start of the battle.

1-3

O teacher, behold the mighty army of the Pandavas, so skillfully arranged by your gifted disciple, the son of Drupada.

Explanation: Duryodhana addresses Drona, reminding him that the Pandava army is led by his student Dhrishtadyumna, the son of Drupada. This is an important point because Drupada, Dhrishtadyumna's father, was Drona's fiercest enemy. Duryodhana highlights this fact, possibly to provoke an emotional reaction from Drona or to emphasize that his student is now fighting against him. This underscores Duryodhana's tactical thinking, his attempt to escalate the situation, as well as to prepare Drona for fighting his former student.

1-4

In this army are many heroic archers equal in battle to Bhima and Arjuna; great warriors like Satyaki, Virata, and Drupada.

Explanation: Duryodhana continues to describe the most prominent warriors of the Pandava army. He highlights Satyaki, Virata, and Drupada, all of whom are brave and excellent warriors, similar to Bhima and Arjuna. The warrior is Satyaki. These warriors are considered outstanding combatants capable of fighting many opponents simultaneously. Duryodhana likely points out the strength of these heroes to show his army the strong position of the enemy and to prepare them for the upcoming battle.

1-5

Along with them are such great, heroic, and mighty warriors as Dhrishtaketu, Chekitana, Kashiraja, Purujit, Kuntibhoja, and Shaibya.

Explanation: Duryodhana continues to list the distinguished warriors of the Pandava army, all known for their courage and heroism. Dhrishtaketu is the king of the Chedi kingdom, Chekitana is another hero, while Kashiraja, representing the Kashi kingdom (modern-day Varanasi), is particularly highlighted for his heroism. Purujit and Kuntibhoja are from the Kunti lineage, and Shaibya is famous for his bravery and strength. These warriors are notable among men, indicating their excellence and ability on the battlefield. Duryodhana emphasizes the greatness of the enemy warriors to give an impression of the strength of the Pandava army.

1-6

There are also the mighty Yudhamanyu and the valiant Uttamauja, as well as the son of Subhadra and the sons of Draupadi. All of them are excellent chariot warriors.

Explanation: Duryodhana continues to enumerate the heroes on the Pandava side. Yudhamanyu and Uttamauja are two outstanding warriors from the Pandava army, both distinguished by their courage and valor. Abhimanyu, who is the son of Subhadra and Arjuna, is a young but talented warrior. In addition, the sons of Draupadi are mentioned, who are also excellent warriors. All these warriors are described as excellent chariot warriors, indicating their ability to fight multiple opponents simultaneously. Duryodhana points out the strength of the Pandava army and the excellent warriors ready to face the Kauravas.

1-7

But, O best of the twice-born, for the sake of our great warriors, learn about those who are especially skilled in leading my army. I will name them to you, so that you may know.

Explanation: Duryodhana now shifts his focus from the Pandava forces and turns his attention to the prominent leaders of his own army. He addresses Drona (best of the twice-born), who is their military teacher and commander, and begins to introduce him to the key warriors of the Kaurava army. According to Indian tradition, "twice-born" refers to those belonging to the first three castes. Duryodhana wants to emphasize that they also have notable and powerful leaders who can match the strength of the Pandavas. This verse reveals Duryodhana's tactical thinking and efforts to motivate his side by pointing out the strength and importance of their leaders.

1-8

On your side are personalities like yourself, Bhishma, Karna, Kripa, Ashvatthama, Vikarna, and Bhurishrava.

Explanation: Duryodhana lists some of the most prominent leaders of the Kaurava army, emphasizing their exceptional strength and skills on the battlefield. He first addresses Drona, then mentions Bhishma, who is the oldest warrior and the commander-in-chief of their army. Karna, the half-brother of the Pandavas, is known for his great heroism and loyalty to Duryodhana, while Kripa is famous for his invincibility. Ashvatthama, Drona's son, is a powerful warrior, and Vikarna is one of Duryodhana's brothers. Bhurishrava is known for his courage and ability in battle. With this enumeration, Duryodhana emphasizes that his side has no less powerful and mighty warriors than the Pandava army, in order to motivate and convince his teacher and allies of their strength.

1-9

And there are many other heroes ready to lay down their lives for my sake. All of them are armed with various weapons and are well-versed in the art of warfare.

Explanation: Duryodhana emphasizes that on his side there are not only the distinguished warriors he mentioned earlier, but also many other brave warriors who are ready to fight and die for him. These warriors are armed with various weapons and are particularly skilled in the art of battle. Here, Duryodhana tries to assert that his army is not only full of famous and distinguished leaders, but also with many loyal and skillful warriors who are ready to sacrifice their lives for his victory. He emphasizes the strength, discipline, and readiness of the army for battle.

1-10

Our strength is immeasurable, and we are fully protected by grandfather Bhishma, whereas the strength of the Pandavas, carefully guarded by Bhima, is limited.

Explanation: Duryodhana here compares his own and the Pandava armies, expressing confidence in the Kaurava's superiority. He claims that their army, protected by the eldest and most experienced warrior Bhishma, is immeasurably strong. In contrast, the Pandava army, protected by Bhima, is described as limited or lesser in strength. With this statement, Duryodhana tries to inspire his warriors, emphasizing that the strength and protection of their army is much greater due to Bhishma's leadership, which is important not only militarily but also morally, as he is a respected and venerable hero. This reveals Duryodhana's reliance on Bhishma as the strongest factor in the success of the Kaurava army.

1-11

Now all of you must give full support to grandfather Bhīṣma, occupying your designated places in the army ranks.

Explanation: Duryodhana calls upon his warriors to firmly occupy their battle positions and at the same time shows particular concern for the protection of Bhīṣma, as he is the main force of the Kaurava army. Duryodhana understands that Bhīṣma is critically important to their army, and therefore urges the warriors to make every effort to protect him. He indicates that all units of the Kaurava army must act as a single unit, ensuring Bhīṣma's safety, as he is the main element of their strategy. This verse emphasizes Bhīṣma's importance and Duryodhana's desire to protect him at all costs.

1-12

Then Bhīṣma, the heroic elder of the Kuru dynasty, loudly blew his conch shell, creating a sound resembling a lion's roar, bringing joy to Duryodhana.

Explanation: Bhīṣma, the grandfather of the Kauravas and their greatest warrior, wants to inspire and encourage Duryodhana, who had previously expressed concern about the upcoming battle. Bhīṣma, who is a very experienced and powerful warrior, symbolically demonstrates his courage and power by blowing a loud conch shell. This expresses readiness for battle and indicates that he is completely ready to fight. Bhīṣma's action is likened to a lion's roar, which symbolizes strength and authority, and its purpose is to create moral support and confidence for Duryodhana and his army.

1-13

Then suddenly conch shells, drums, hand drums, bells and horns began to sound, and a huge noise arose.

Explanation: This verse describes the sound that is heard at the beginning of the battle. After Bhīṣma blew the conch shell, the other warriors of the Kaurava army also joined in, playing various battle instruments, such as conch shells, drums, hand drums and horns. This cascade of sounds symbolizes the army's readiness to start the fight. The noise was huge and powerful, indicating the strength of the Kauravas and their intention to start the battle with great energy and confidence. This chaotic and powerful mix of sounds increased the tension and incited the warriors to battle.

1-14

On the other side, both Lord Krishna and Arjuna, who were on a magnificent chariot pulled by white horses, blew their transcendental conch shells.

Explanation: This verse describes the moment of readiness of Krishna and Arjuna for the start of the battle. They stand on their mighty battle chariot, pulled by white horses, which symbolize purity and nobility. Krishna and Arjuna both blow their divine conch shells. The blowing of conch shells traditionally symbolizes the beginning of a fight and divine support, in this case it indicates their confidence and divine protection. This moment marks the approach of the start of the battle with immense power and confidence from the Pandava side.

1-15

Lord Krishna blew his conch shell, Arjuna blew his, and Bhīma, the performer of mighty tasks, blew his terrible conch shell.

Explanation: In this verse, Krishna blows his conch shell, Arjuna blows his conch shell, and Bhīma, the performer of mighty tasks, blows his terrible conch shell. Each conch shell is given a special name that indicates its owner's divine protection and readiness for battle. This verse emphasizes the excellence and importance of each hero in the upcoming battle, reflecting their divine protection and readiness for battle.

1-16

King Yudhishthira, the son of Kuntī, blew his conch shell, Nakula and Sahadeva blew theirs.

Explanation: Yudhishthira, who is called the son of Kuntī, is the eldest of the Pandava brothers and is described as a righteous king. He blew his conch shell, thus symbolizing his honesty and justice, which brings victory. Nakula and Sahadeva are twins, the youngest Pandava brothers, and they blow their conch shells. The symbolism of these titles indicates their excellence and loyalty in fighting alongside the other Pandava brothers.

1-17

The great archer, the king of Kāśī, the mighty Śikhandī, Dhriṣhtadyumna, Virāṭa and the invincible Sātyaki.

Explanation: This verse lists several prominent warriors who are on the Pandava side. The king of Kāśī is famous as an excellent archer, indicating his skill in battle with bow and arrows. Śikhandī, described as a mighty warrior, is an important character in the battle against Bhīṣma, as he has a special destiny to fight against Bhīṣma. Dhṛṣhtadyumna, who is the commander-in-chief of the Pandava army, was created with the divine mission to kill Drona. Virāṭa is a hero who helped the Pandavas when they were hiding in his kingdom. Sātyaki, who is described as invincible, is one of the Pandavas' most trusted allies and an excellent warrior.

1-18

Drupada, the sons of Draupadī and the strong-armed son of Subhadrā, O ruler, all together blew their conch shells.

Explanation: This verse continues the list of important warriors in the Pandava army. Drupada is Draupadī's father and a distinguished ally on the Pandava side, who is a significant warrior in the battle. Draupadī's sons, who all fight on their father's and mother's side, are important Pandava allies. Subhadrā's son Abhimanyu is described as strong-armed, symbolizing his strength and courage. He is a young but very capable warrior with great skills. Each of these heroes blows their conch shells, symbolizing their readiness for battle and unity in the fight.

1-19

The sounds of the various conch shells became excessively loud. Echoing in both the heavens and on the earth, they shattered the hearts of Dhritarāshtra's sons.

Explanation: This verse describes how the sound of the conch shells blown by the Pandava army caused a huge noise that shattered the hearts of Dhritarāshtra's sons—the Kauravas. The noise not only echoed on the battlefield, but also filled the heavens and the earth, indicating its unimaginable power and impact. This noise deeply shocked and wounded the hearts of the Kauravas, indicating the power and moral strength of the Pandava army, which threatened future victory. It suggests that the Pandava side was full of confidence and determination, while the Kauravas began to feel unease and fear, revealing their inner doubts before the upcoming battle.

1-20

At that moment, O ruler, Arjuna, who was in the battle chariot on which flew a flag with the mark of Hanumān, raised his bow and prepared to shoot arrows. Looking at Dhritarāshtra's sons, who were standing in battle formation, O ruler, Arjuna said these words to Krishna.

Explanation: Arjuna is called Pandava—the son of Pandu, and his flag is adorned with the symbol of a monkey, which refers to Hanumān, the divine monkey and follower of Rāma. The monkey symbol on the flag is significant because Hanumān symbolizes strength, courage, and endurance, which Arjuna will need in this battle. Seeing that Dhritarāshtra's sons (the Kauravas) have lined up and prepared for battle, Arjuna reacts by raising his bow, thereby showing his readiness to begin the battle. This indicates the impending tension of the battle, in which Arjuna is preparing to lead the Pandava army against the Kauravas.

1-21

Arjuna said: O infallible one, please position my chariot between the two armies.

Explanation: In this verse, Arjuna addresses Krishna with the title Achyuta, which means he who never falls or the invincible one. This title symbolizes Krishna's divine infallibility and permanence. Krishna serves as Arjuna's charioteer in this battle, and Arjuna asks him to position the chariot between the two armies to get a better view of the battlefield.

1-22

So that I may behold those who have come here desiring to fight, and with whom I must cross weapons in this great trial of battle.

Explanation: Arjuna explains why he asks Krishna to position the chariot between the two armies. Arjuna wants to see those who stand ready to fight and to see his opponents. It is important for him to survey the battlefield to assess the situation and understand who he will have to fight.

1-23

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

Explanation: Arjuna expresses a desire to see not only the opponents but also those who have joined the Kaurava army to support Dhritarashtra's son Duryodhana, who is described as evil-minded or with bad intentions. Arjuna points out that those who support Duryodhana are acting with bad intentions, which reveals his moral stance and dislike of this conflict.

1-24

Sanjaya said: O descendant of Bharata, thus addressed, Krishna positioned the magnificent chariot between the two armies.

Explanation: In this verse, Sanjaya continues to tell Dhritarashtra about the events on the battlefield. Krishna fulfills Arjuna's request and positions the chariot between the two armies, allowing Arjuna to have a better view of the battlefield and both armies.

1-25

In front of Bhishma, Drona, and all the other rulers of the world, the Lord said: Partha, behold all the Kurus assembled here.

Explanation: In this verse, Krishna positions the chariot directly opposite the eminent Kaurava warriors, including Bhishma and Drona — two significant teachers and old family friends of Arjuna. Krishna here addresses Arjuna with the name Partha, which means son of Kunti, referring to his mother's lineage.

1-26

There between the two armies, Arjuna could see his fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, friends, as well as his fathers-in-law and well-wishers.

Explanation: In this verse, Arjuna, called Partha, looking at the Kaurava army, sees his relatives and close ones — fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, and friends. This scene emphasizes his emotional dilemma, as he will have to face not only enemies but also his loved ones with whom he has shared life's journey.

1-27

When the son of Kunti, Arjuna, saw all these various friends and relatives, he was overcome with deep compassion, and said:

Explanation: In this verse, Arjuna, called the son of Kunti, looking at the people in both armies, sees not only his closest relatives but also fathers-in-law and friends. Thus, he reveals that the battlefield is filled with people who are dear to him, and he will have to face not only foreign enemies but also family members and friends.

1-28

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

Explanation: In this verse, Arjuna is overcome with feelings of pity and compassion when he sees his relatives and friends ready to fight among themselves. He begins to feel sad and doubt whether the battle is the right path, as he will have to face his loved ones.

1-29

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

Explanation: In this verse, Arjuna describes his physical and emotional reactions to what he sees on the battlefield. His body begins to lose strength, and he experiences physical weakness and trembling. Arjuna begins to feel not only emotional but also physical discomfort; his body starts to tremble, his hair stands on end, which indicates signs of deep anxiety.

1-30

I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes for evil, O Krishna, slayer of the demon Kesi.

Explanation: In this verse, Arjuna describes his growing emotional and physical exhaustion. Arjuna also feels his skin burning and finds it increasingly difficult to stand, indicating his psychological and emotional breakdown.

1-31

I see no benefit in killing my relatives in this battle, nor do I, my dear Krishna, desire any subsequent victory, kingdom or happiness.

Explanation: In this verse, Arjuna acknowledges that he sees evil omens about the upcoming battle and thus begins to question the meaning of his participation in this fight. He clearly states that he sees no benefit or prosperity that could result from killing his relatives in battle. Arjuna's moral dilemma grows, and he feels that whether he wins or loses, the losses will be too great to justify. This verse shows that Arjuna is not only doubting the physical fight, but is also beginning to question the spiritual and moral significance of the battle itself, which creates a great internal conflict for him.

1-32

O Govinda, what good will a kingdom, happiness or even life itself do us, if all those for whom we desire it are now standing on this battlefield?

Explanation: In this verse, Arjuna addresses Krishna as Govinda, which means the protector of cows or he who gives pleasure to the senses, highlighting Krishna's ability to provide both material and spiritual well-being. Arjuna asks a rhetorical question about the meaning of dominion and pleasures when his relatives and friends—the people for whom he desires this kingdom and its happiness—are before him on the battlefield.

1-33

O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all other relatives are ready to give up their lives and possessions and stand before me, why should I want to kill them, even if otherwise they might kill me?

Explanation: In this verse, Arjuna continues to express his deep doubts and inner conflict. He points out that the very people for whom he and the Pandavas are fighting for rule, pleasure and happiness are now standing in battle ready to give up their lives and possessions. This further intensifies his dilemma, as he realizes that victory in the battle, which he initially wanted for the sake of his loved ones, could now lead to their death and loss.

1-34

O protector of all beings, I am not ready to fight them even in exchange for all three worlds, let alone for this earth. What satisfaction will we gain by killing the sons of Dhritarashtra?

Explanation: In this verse, Arjuna expresses his ultimate unwillingness to fight, saying that even if he were offered power over all three worlds (heaven, earth and the underworld), he would not be ready to fight and kill his relatives. He emphasizes that such a fight will bring no satisfaction as it will exact too high a moral price. Arjuna has completely lost the motivation to fight and no longer sees any point in a battle that would require him to kill his loved ones.

1-35

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

Explanation: In this verse, Arjuna addresses Krishna as Janardana, which means protector of the people or one who destroys the wicked. Arjuna expresses a deep moral dilemma, stating that he has no joy in the thought of killing the sons of Dhritarashtra (the Kauravas), because, in his opinion, by killing them they will cross moral boundaries and be tainted with sin.

1-36

O Janārdana, although these men, whose hearts are overcome by greed, see no fault in destroying their lineage or quarreling with friends.

Explanation: In this verse, Arjuna continues to express his moral doubts, addressing Krishna with the title Mādhava, which indicates his connection with Fortune and Divine prosperity. Arjuna acknowledges that killing one's close ones, in this case the sons of Dhritarashtra and his relatives, would be morally unacceptable.

1-37

Why should we, who see crime in the destruction of the lineage, not refrain from this sinful act?

Explanation: In this verse, Arjuna continues to express his moral doubts and reflections on the actions of Dhritarashtra's sons. He points out that the Kauravas' minds have been clouded by greed, which makes them blind to the sin that arises from the destruction of lineage and betrayal of friends.

1-38

By destroying the lineage, the eternal traditions of the lineage perish, and the rest of the lineage fall into immorality.

Explanation: In this verse, Arjuna continues to express his moral doubts, addressing Krishna with the title Janardana, which means the one who destroys evildoers. Arjuna points out that he and the Pandava brothers have a clear understanding of the consequences that the destruction of the lineage will cause, and he does not understand why they cannot refrain from this sin.

1-39

When immorality takes hold in the lineage, O Krishna, the women of the lineage become corrupt, and from the degradation of women, O descendant of Vrishni, come unwanted offspring.

Explanation: In this verse, Arjuna outlines the consequences of lineage destruction due to war. He points out that lineage duties and moral order are destroyed along with the lineage itself. Duty and morality, which are the support system of the lineage, protect both its ethical obligations and social order. When it is lost, chaos, immorality and evil take over the entire lineage.

1-40

When immorality takes hold in the lineage, O Krishna, the women of the lineage become corrupt, and from the degradation of women, O Vārshneya, come unwanted offspring.

Explanation: Arjuna continues to outline the consequences of injustice. He points out that if injustice takes hold, the women of the lineage, who uphold family values and moral order, become corrupt. This leads to the collapse of social order and the emergence of unwanted descendants.

1-41

The increase in the number of unwanted descendants certainly sends both the dynasty itself and those who destroy family traditions to hell. The ancestors of such fallen dynasties suffer because they are no longer offered the water and ritual offerings intended for sacrifice.

Explanation: In this verse, Arjuna outlines the further chain of social and spiritual consequences arising from the destruction of the dynasty and the spread of injustice. The mixed order arising from social chaos and moral loss leads not only to the suffering of the living but also to the suffering of the ancestral spirits. The members of the dynasty are destined for hell because ancestral ritual offerings, such as food or ritual offerings to the dead and water, which are essential for the peace of the soul after death, are no longer performed because the dynasty collapses. The destroyers of the dynasty and the dynasty itself fall into hell because these rituals, which are necessary for spiritual order and well-being, are not performed.

1-42

Through the evil deeds committed by those who spoil family traditions and thus cause the birth of unwanted descendants, all kinds of community development and family welfare activities are destroyed.

Explanation: In this verse, Arjuna continues to elaborate on the consequences of the destruction of the dynasty and the formation of a mixed order. He points out that due to these sins and transgressions, both family duties and social norms, which are essential for the stability of society and the eternal order, are destroyed.

1-43

Oh, Krishna, protector of mankind, I have heard from the succession of teachers that those whose family traditions are destroyed always reside in hell.

Explanation: In this verse, Arjuna continues to express his concern about the destruction of family duty. He addresses Krishna as the protector of mankind and points out that when family duties are destroyed, people are destined for unlimited life in hell. This idea is based on the teachings of the ancestors, which Arjuna and other people have heard.

1-44

Oh, how strange it is that we are preparing to commit such great sins. Due to the desire to enjoy the happiness of a kingdom, we are ready to kill our relatives.

Explanation: In this verse, Arjuna expresses deep regret and horror at the sin he and his allies might commit by participating in the war. He emphasizes that the greed for a kingdom and material pleasures is the main reason why they are ready to kill their close ones, which seems morally unacceptable to him.

1-45

It would be better for me if the sons of Dhritarashtra, with weapons in their hands, killed me on the battlefield, unresisting and unarmed.

Explanation: In this verse, Arjuna expresses his desire not to resist and to be without weapons, believing that if he were killed on the battlefield, it would be a better solution than actively participating in the fight against his relatives and thus taking responsibility for their deaths. He thinks that such a death would be less severe from a moral point of view than killing relatives and taking on the sin that participation in the war would create.

1-46

Sanjaya said: Having said this on the battlefield, Arjuna cast aside his bow and arrows and sat down in the chariot, his mind overcome with sorrow.

Explanation: This verse marks Arjuna's emotional breakdown on the battlefield. After his profound statements about the meaninglessness of war and moral doubts, he lays down his bow and arrows, symbolizing his refusal to fight. Arjuna physically sits down in the back of the chariot, thus expressing his desire to distance himself from the battle, as his mind is overcome with sadness and grief.