THE FIRST CHAPTER

Dhritarashtra Uvacha: Dhritarashtra inquired of his charioteer Sanjay, “O Sanjay, tell me, what are my sons and the sons of Pandu doing as they have assembled for battle at the sacred field of Kurukshetra?” Dhritarashtra’s query was laden with concern. He reflected on how his ancestor, King Kuru, had performed significant religious ceremonies at this site, which was now designated for war. He pondered whether his sons, who had committed acts of unrighteousness by deceiving the Pandavas, usurping their kingdom, and subjecting them to exile, might have their intellects purified by this holy land. He feared for their fate, knowing that those who uphold the sanctity of religion on such sacred ground are often victorious.

Sanjay responded, "O King, upon observing the formidable formation of the Pandava army poised for battle, your son Duryodhana approached his mentor Dronacharya. ‘O revered teacher,’ he said, ‘behold the strategic arrangement of the Pandava forces, masterminded by your astute pupil Dhrishtadyumna, son of King Drupada.’ Duryodhana’s words carried an underlying intent to provoke Dronacharya’s anger by highlighting the betrayal of his disciple standing against him in battle. He hoped this would spur Dronacharya to engage with full vigor.

Duryodhana continued, ‘Allow me to enumerate the valiant warriors in their ranks: Yuyudhana, King Virat, and the legendary Drupada; Dhrishtaketu, Chekitana, and the formidable Kashiraja; Purujit and Kuntibhoja; King Shaibya; Yudhamanyu; the brave Uttamauja; Subhadra’s son Abhimanyu; and Draupadi’s five sons—all are Maharathis which means capable of single-handedly combating 11,000 warriors with proficiency in archery and weaponry.’

‘Now consider our own commanders,’ Duryodhana urged. ‘You stand foremost among them, followed by Bhishma, Karna, Kripacharya, Ashwatthama, Vikarna, Bhurishrava—the son of Saumadatta—and others of equal valor. They are adept in various martial arts and willing to lay down their lives for me. Our forces comprise eleven Akshauhinis (In the Mahabharata, an Akshauhini is a battle formation that consists of: 21,870 Chariots, 21,870 Elephants, 65,610 Horses, 1,09,350 Infantry) with Bhishma as our guardian. Yet despite this might, our army seems vulnerable compared to the Pandavas’ seven Akshauhinis led by Bhima—whose presence alone lends them formidable strength." The Kaurava army, commanded by Bhishma and consisting of eleven Akshauhinis, seemed weak despite its formidable arsenal. Duryodhana’s doubt in Bhishma’s impartiality, given his ties to both Kauravas and Pandavas, fueled this perception. In contrast, the Pandava’s seven Akshauhinis, led by Bhima, appeared powerful. Duryodhana instructed his chiefs to protect Bhishma by guarding all strategic points with their forces, ensuring that none could sway him to the Pandavas’ side.

Sensing Duryodhana’s fear, Bhishma blew his Conch with great vigor, emitting a lion-like roar. This was followed by a cacophony of conches, drums, and other war instruments from the Kaurava side, producing an ominous sound that stirred both armies. The Pandavas responded with their own thunderous war drums. 

In the Pandavas’ camp, Lord Krishna’s chariot stood ready. The horses, glowing with a golden hue akin to moonlight on Sharad Purnima night, were adorned with gold ornaments and saddles of exquisite red velvet with embroidered work. Their foreheads were graced with crests, and their feet with gold jingles.

The chariot itself was a sight to behold—gilded and bejeweled, gleaming like sunrays. Atop it roared Hanuman Ji, flag in hand and thunderbolt on shoulder.

Lord Krishna was arrayed in splendor: anklets tinkling at his feet; a yellow dhoti edged with fringes; a pastel tunic of Butidar Khinkhap adorned with Kalavattu work; a red kurta beneath; and a Pitamber cinched at his waist. His arms were embellished with gold bangles, armlets, and bands set with diamonds; his fingers bore rings sparkling with gems; around his neck hung a Vaijayanti garland; and Makarakruti earrings dangled from his ears.

A saffron tilak marked his forehead, enhanced by a musk bindi. His crown, studded with diamonds and rubies, shone like the bright sun. His visage was youthful; his teeth gleamed like lightning; his lips were as red as the morning sun; his eyes were large and lotus-like; his forehead broad as an elephant’s; his chest robust.

In one hand he held a conch shell; in another, a chakra; the reins of the horses were in the third; and the fourth grasped a beautifully silk-wrapped whip.

As blue as the lotus or linseed flower was Lord Krishna’s complexion. His divine quadrangular form (Chaturbhurj murti) graced the chariot—

What can be said of that divine form, ShriMurti, revered in all three worlds? Deities from Brahma to Vishnu to Shankar eagerly await the chance for a glimpse of the Almighty. The destroyer of evil, the devout savior, the compassionate Lord Shri Krishnadev Ji, played his magnificent conch shell, as did Arjuna with his. Let us now name these conches: Lord Shri Krishnadev Ji played ‘Paanchajanya,’ Arjuna played ‘Devadatta,’ Bhimsen played ‘Pondra,’ Yudhishthira played ‘Anant Vijaya,’ Nakula played ‘Sughosh,’ Sahadeva played ‘Manipushpaka.’ Similarly, Maharathi Shikhandi, Dhrishtadyumna, King Virata, Satyaki, King Drupada, all five sons of Draupadi, and Abhimanyu each blew their conches. The earth and sky resonated with their sound, striking fear into the hearts of your sons, O King Dhritarashtra.

When Arjuna saw your sons arrayed for battle, he lifted his bow and requested Lord Krishna to position his chariot between the two armies. He wished to see those he would fight against and those who had come to support Duryodhana. Hearing Arjuna’s words, Lord Krishna placed the chariot before Bhishma, Dronacharya, and all the kings. “Behold these Kauravas,” He said.

Upon seeing his kin arrayed for battle—uncle, grandfather, teacher, brother, son, grandson, friend—Arjuna was overcome with compassion and sorrow. He confided in Lord Krishna that his strength was failing; his mouth was dry; his body trembled; his bow slipped from his hand; his skin burned; confusion clouded his mind. He felt unable to stand.

Arjuna expressed to Lord Krishna that he saw no good in slaying his kin for victory or kingdom or pleasure. He did not desire to live if it meant enjoying sovereignty stained with their blood. He did not wish to kill them even for dominion over the three worlds; how much less so for this earthly realm?

Arjuna acknowledged that while the Kauravas were blinded by greed and knew not the sin of destroying their family or betraying friends, he understood these sins well. He feared that annihilating their dynasty would obliterate their religious practices and spread unrighteousness across the world.

The spread of iniquity will corrupt all women, leading to the birth of Varnasankar children—those born from misconduct. Such offspring will doom the family of their slayers to hell. If ancestors are deprived of shraaddh or tarpan, they too will fall from heaven. The destruction of a dynasty and the emergence of Varnasankar progeny bring about a great sin: the obliteration of eternal religious practices, culture, and customs, condemning them to suffer in hell. This is what sages have proclaimed.

It is with profound regret and sorrow that I find myself here, prepared to slay my kin for personal joy. My actions are steeped in sin. O Lord, hear my plea: if the sons of Dhritarashtra, armed for battle, were to slay me unresisting in this conflict, it would be far preferable.

Sanjay spoke thus to King Dhritarashtra: “O King! Having spoken these words, Arjuna cast aside his bow and arrows and sat despondently at the rear of his chariot.”

ITI SHRIMADBHAGWADGEETASUPANISHATSHU BRAHMAVIDYAYAM YOGSHASTRE SHRIKRISHNAARJUN SAMVADE ARJUNVISHAD YOGONAM PRATHAMOADHYAYAH ॥1॥

|| SHRIKRISHAN ARPAN MASTU ||