Srimad Bhagavad-Gita
Bhagavad-Gita
Chapter 1, verse 1
In this very first verse of Srimad Bhagavad-Gita beginning with dharma-ksetra-kuru-ksetra, avatar Krsna Dwaipayana Vyasadeva has used this narrative form: assembled in the place of righteousness Kuruksetra etc.; to properly introduce the location, the action and the theme. Thereafter when King Dhritarastra in Hastinapura asks his minister, Sanjaya who had received clairvoyance by the grace of Vyasadeva as to what happened on the battlefield, Sanjaya related all the events exactly as they happened by having the clairvoyant ability to witness them directly within his mind as if he was there present. Srila Vyasadeva to properly introduce their dialogue begins with the narrative form with: having seen the army of the sons of Pandu etc. After this until the end of the chapter the subtle intricacies of duty are delineated.
As has been stated in the ancient Vedic scriptures concerning the greatness of Srimad Bhagavad-Gita and that is the words that emanate from the transcendental mouth of the Supreme Lord Krishna when well assimilated precludes the necessity of various other scriptures.
Thus ends the commentary to Srimad Bhagavad- Gita, Chapter 1, verse 1
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 2
Having seen the armies of the Pandavas arrayed in military formation ready for battle, King Duryodhana approaches his preceptor Drona and spoke the following words.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 2
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 3
These very words, O respected preceptor, please behold are understood to introduce this theme up until verse twelve. O respected preceptor, please behold the Pandava army consisting of seven aksauhini's arrayed and displayed in battle formation by Dhrishtadyumna, the son of Draupada.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 3
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 4 has no commentary by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 5 has no commentary by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 6
Here means here in this army are those weapons by which arrows are discharged. Those weapons are called bows. Those who are wielders of mighty bows are known as mighty-bowed. Bhima and Arjuna are two exceptionally famous warriors. There are other heroes equally famous in the Pandava army. They are being mentioned from verse 4 to verse 6. They are all maha-ratha's. A maha-ratha is a warrior so perfected in the science of weaponry that he can fight alone against 11,000 bowmen all at the same time and not be defeated. An ati-ratha is so expert that he can fight alone against many innumerable bowmen at the same time and not be defeated. A rathi is he who can fight against one bowman at the same time and not be defeated and he who cannot fight successfully against even one bowman is called a half-rathi.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 6
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 7
Duryodhana is informing his preceptor Dronacarya, reminding him for his information that he should also know and be fully aware of all the leaders and commanders of the Kaurava army.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 7
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 8
The most powerful commanders are being named now. Samjitinjayah means always victorious in battle. This applies to Drona and Bhishmadeva and all the warriors named herein. The son of Somadatta was known as Bhurishravas.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 8
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 9
Duryodhana pushes his point further by stating that many other powerful heroes as well are all determined to lay down their lives for the attainment of his purpose and the achievement of his desire. They are all formidable in battle as well.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 9
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 10
Duryodhana is implying that allthough his army is mighty it is insufficient due to the fact that Bhishmadeva being affectionate to the Pandavas as well as the Kauravas is not totally committed to victory for him; but Bhima being completely committed to the defeat of the Kauravas makes the victory of the Pandavas stronger and more likely to be successful.
Thus ends the commentary to Srimad Bhagvad-Gita, Chapter 1, verse 10
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 11
Duryodhana is factually telling Dronacarya that although Bhishmadeva is partial to the Pandavas, the Kaurava victory is dependent on the vigilant protection of Bhishmadeva. So he must be protected from all sides in such a way that he cannot be slain form any direction. The Kaurava army depends solely on the might of Bhishmadeva.
Thus ends the commentary to Srimad Bhagvad-Gita, Chapter 1, verse 11
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 12
Bhishmadeva hearing such words of high esteem, roared like a lion and to gladden the heart of Duryodhana blew a thunderous blast from his conch shell.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 12
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 13
At this time the army of the Kauravas seeing the great eagerness of Bhishmadeva for battle, also became eager for battle and from all sides the blasting of conch shells, the blaring of trumpets and the banging of kettledrums was tumultuous.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 13
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 14
After the tumultuous sound coming from the Kaurava army had subsided, the Supreme Lord Krishna and Arjuna seated on a magnificent chariot intrepidly blew their conch shells powerfully igniting the Pandavas eagerness for battle as well.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 14
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 15
Now the names of the conch shells sounded by the Supreme Lord Krishna, Arjuna and Bhima are being described. The names Dhananjaya is used for Arjuna and means winner of wealth. The name Vikroda is used for Bhima and can mean he of terrible deeds or he whose appetite is voracious just like a wolf’s.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 15
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verses 16, 17, 18 have no commentary by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 19
The uproarious sound of the Pandavas conch shells being blown caused great fear to the sons of Dhritarastra. This is what this verse means. How? By its power, by its power it made the heavens and the earth resound, filling them all with its reverberations.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 19
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verses 20
At that very moment after appraising the army of the Kauravas, when the reverberations were at there culmination Arjuna addressed Lord Krishna as Hrsihekesh the master of the senses.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 20
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verses 21, 22
Addressing Lord Krishna again as Acutya the infallible one, Arjuna requested Him to place the chariot between the two armies. Why would Arjuna request that the chariot be placed between the two armies like a spectator? It was so he could see those with whom he would soon be fighting.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verses 21,22
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 23
But what was it Arjuna desired to see? He desired to see those of the opposing army gathered there desirous of doing what was agreeable to Duryodhana, this is the construction.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 23
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 24
What happenned after that? Being so requested by Arjuna who is also called Gudakesa because he had mastered the ability to go without sleep.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verses 24
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 25
The Supreme Lord Krishna placed that most excellent of chariots in front of the Kaurava commanders Bhishma and Drona saying: See the assembled Kurus.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verses 25
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 26
What happened after that? To answer this the verse states: There he saw fathers, uncles, sons and grandsons; that is to say the sons and grandsons of Duryodhana and others as well as associates, friends, and well wishers who had rendered some favour in the past.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 26
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 27
What did Arjuna do then? In answer to this the verse states: seeing, responding, overwhelmed, overcome, besieged with or possessed by despondency. Visidan means grief stricken or greatly despondent.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 27
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 28
Anticipating a question, what did Arjuna say next? This verse and all the verses until the end of chapter one will describe what he said. O Krsna, seeing these relatives directly in front of me ready to fight, my limbs meaning hands, arms, legs and feet fail me and my mouth is completely parched.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 28
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 29
Moreover my body which is trembling with horripilation, with a bristling of hairs; slips, falls down and is burning, feeling scorched all over.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 29
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 30
Furthermore I am not able to stand here and compose myself for I see adverse omens and portents which forebode evil.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 30
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 31 has no commentary by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verses 32, 33, 34, 35
Arjuna says moreover, I see no good etc. That he does not see any benefit from slaying family members opposed in battle. It may be argued to him that by fighting them it will lead to victory; but he has already said that he doesn't desire victory. This is being expanded in verse 32 beginning with kim tu rajyena up to the end of verse 33. They for whose sake we deisre sovereignty are assembled here to fight giving up life and wealth, meaning undergoing such sacrifice. Therefore of what use will sovereignty be to us? This is the understanding for verses 31-34.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1,verses 32, 33, 34, 35 by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 36 has no commentary by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verses 37, 38
It may be argued to Arjuna that if he does not slay his enemies due to feeling compassion for them, then they out of greed for power they will surely slay him; therefore it would be better for him to slay them and enjoy sovereignty. This is answered in a verse and a half beginning with: I do not like etc. Even if they kill us I do not like to kill them even for attaining the sovereignty of all the three worlds much less for gaining only this earth.
The Vedic scriptures declare that those who commit the following six types of crimes being : arson, poisoning, assaulting with weapons, stealing ones wealth, usurping ones land or kidnapping one's wife are aggressors and Duryodhana and the Kauravas were definitely aggressors having committed all six offences against the Pandavas beginning with arson. The slaying of aggressors is justifiable and the Vedic scriptures state that one should slay an aggressor coming with the intention of committing a criminal act without hesitation and that the slayer of such an aggressor incurs no sin whatsoever. This is being answered by the verse and a half beginning with: sin alone etc. The text which states one should kill belongs to what is called an Artha Sastra which is a scripture dealing with the rules and laws regarding wealth. Artha Sastra is considered less authoritative than Dharma Sastra which are scriptures dealing with righteousness. Dharma Sastra is superior to Artha Sastra. As it is stated by the sage Yagnavalkya: when two scriptures differ the one whose conclusion is the most reasonable and most logical is to be considered superior. This is the understanding. Therefore by the slaying of preceptors etc. although they are aggressors, Arjuna is stating that sin shall be incurred because such slaying is unwarranted and unrighteous. There can be no happiness from this. This is being given by: How can we adopt this course of action?
Although Duryodhana and the Kauravas being deprived of all discrimination are determined to fight; why should we who are not deprived of discrimination become degraded as well by such sinfulness? We should resolve not to engage in this battle.
It may be argued that the action of slaying kinsman is common to both the Pandavas and the Kauravas; so even as the Kauravas adopting such a contingency are determined to fight; it is better for Arjuna to likewise engage himself in the battle, what is the value of despondency? This is being answered by these two verses.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verses 37, 38
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 39
When the spiritual traditions and spiritual values are destroyed in society, unrighteousness predominates and the surviving family members become degraded.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 39
by Sridhar Swami.
Bhagavad-Gita
Chapter 1, verse 40
The sinfulness alluded to in the previous verse leads to the degradation of the females in the family is being described here.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 40
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 41
When this happens there is an intermingling of castes and the ancestors of these destroyers of the family fall from heaven as they are deprived of their periodic ritual offerings of food and water.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 41
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 42
The sinfulness referred to is being concluded in this verse beginning with: From these sins etc. The traditions of the caste or tribe and the family are destroyed, lost, forgotten and disregarded. This also includes the four asrama's or prescribed orders of life being: brahmacarya or celibate student life, grihasta or married house-holder life, vanaprastha or preperation for spiritual life and sannyasi or total renunciation from material life and complete attachment to spiritual life.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 42
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 43
Persons whose family traditions have been destroyed means also those whose caste and heritage has also been lost. We have heard from the authoritative sources of the Vedas scriptures that those addicted to vice who perform no expiation nor feel any repentance, go to terrible hells full of misery.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 43
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 44
Arjuna who was aggrieved by the Kauravas determination to slay their relatives said: Alas we are ready to slay our very own relatives by this heinous sin we are resolved to commit. What a pity!
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 44
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 45
Lamenting thus and even welcoming death itself, Arjuna said: If the sons etc. If they should slay me unresisting meaning sitting quietly, them that death would be extremely beneficial for me, since it would stop me from contracting the reaction of committing this heinous sin.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 1, verse 45
by Sridhara Swami.
Bhagavad-Gita
Chapter 1, verse 46
Anticipating the question: What happened then? This verse explains that Arjuna whose mind was despondent, agitated by grief sat down on the chariot in view of all the troops.
Thus ends the commentary to Srimad Bhagavad-Gita from Chapter one
by Sridhara Swami.
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