धृतराष्ट्र उवाच |
dhṛtarāṣṭra uvāca |
King Dhritarashtra, blind and anxious, asks his minister Sanjaya to describe what is happening on the sacred battlefield of Kurukshetra, where his sons (the Kauravas) and the Pandavas have assembled ready to fight.
सञ्जय उवाच |
sañjaya uvāca |
Sanjaya narrates: seeing the Pandava army arrayed in military formation, King Duryodhana approached his teacher Drona and spoke these words.
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् |
paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm |
Duryodhana says to Drona: 'Behold, O teacher, this mighty army of the sons of Pandu, arrayed for battle by your own wise disciple, the son of Drupada (Dhrishtadyumna).'
अत्र शूरा महेष्वासा भीमार्जुनसमा युधि |
atra śūrā maheṣvāsā bhīmārjunasamā yudhi |
Duryodhana continues listing the mighty warriors on the Pandava side: great bowmen equal to Bhima and Arjuna in battle — Yuyudhana (Satyaki), Virata, and the great chariot-warrior Drupada.
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् |
dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān |
Duryodhana continues naming Pandava warriors: Dhrishtaketu, Chekitana, the valiant King of Kashi, Purujit, Kuntibhoja, and Shaibya — all great among men.
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् |
yudhāmanyuśca vikrānta uttamaujāśca vīryavān |
Duryodhana concludes his list of Pandava warriors: the valiant Yudhamanyu, the mighty Uttamaujas, the son of Subhadra (Abhimanyu), and the sons of Draupadi — all great chariot-warriors.
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम |
asmākaṃ tu viśiṣṭā ye tānnibodha dvijottama |
Duryodhana says: 'But know also, O best of the twice-born (Drona), the distinguished commanders of my army. I name them for your information.'
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः |
bhavānbhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ |
Duryodhana names the distinguished warriors on his own side: 'Yourself (Drona), Bhishma, Karna, Kripa who is always victorious in battle, Ashvatthama, Vikarna, and also Somadatta's son (Bhurishrava).'
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः |
anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ |
Duryodhana says: 'And many other heroes are ready to give up their lives for my sake, armed with various weapons and missiles, all skilled in warfare.'
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् |
aparyāptaṃ tadasmākaṃ balaṃ bhīṣmābhirakṣitam |
Duryodhana declares: 'Our army, protected by Bhishma, is unlimited (or insufficient), while their army, protected by Bhima, is limited (or sufficient).' The verse contains a deliberate ambiguity — the words can mean either that the Kaurava army is unlimited or that it is inadequate.
अयनेषु च सर्वेषु यथाभागमवस्थिताः |
ayaneṣu ca sarveṣu yathābhāgamavasthitāḥ |
Duryodhana commands: 'All of you, stationed at your respective positions at every entrance to the formation, must protect Bhishma at all costs.'
तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः |
tasya sañjanayanhṛṣaṃ kuruvṛddhaḥ pitāmahaḥ |
To cheer Duryodhana, the grand old patriarch of the Kuru dynasty, Bhishma, roared like a lion and blew his conch loudly.
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः |
tataḥ śaṅkhāśca bheryaśca paṇavānakagomukhāḥ |
Then, conchs, kettledrums, tabors, drums, and cow-horns were sounded all at once from the Kaurava side. The combined noise was tumultuous, reverberating across the battlefield.
ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ |
tataḥ śvetairhayairyukte mahati syandane sthitau |
Then, seated in a magnificent chariot yoked with white horses, Krishna (Madhava) and Arjuna (the son of Pandu) blew their divine conchs. This is the Pandava side's response to the Kaurava war-cry.
पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः |
pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanañjayaḥ |
Krishna, the lord of the senses (Hrishikesha), blew his conch Panchajanya; Arjuna, the winner of wealth (Dhananjaya), blew Devadatta; and Bhima, the performer of terrible deeds, blew his mighty conch Paundra.
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः |
anantavijayaṃ rājā kuntīputro yudhiṣṭhiraḥ |
King Yudhishthira, the son of Kunti, blew his conch Anantavijaya ('endless victory'). Nakula and Sahadeva blew their conchs Sughosha ('sweet-sounding') and Manipushpaka ('jewel-blossom').
काश्यश्च परमेष्वासः शिखण्डी च महारथः |
kāśyaśca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ |
The King of Kashi, a supreme archer; Shikhandi, the great chariot-warrior; Dhrishtadyumna, Virata, and the unconquered Satyaki — all sounded their respective conchs.
द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते |
drupado draupadeyāśca sarvaśaḥ pṛthivīpate |
Drupada, the sons of Draupadi, and the mighty-armed Abhimanyu (son of Subhadra) — all blew their individual conchs from every side, O lord of the earth.
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् |
sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat |
That tumultuous uproar, resounding through earth and sky, rent the hearts of Dhritarashtra's sons. The combined sound of the Pandava conchs and instruments shattered the confidence of the Kaurava forces.
अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः |
atha vyavasthitāndṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ |
Then, seeing Dhritarashtra's forces arrayed and the clash of weapons about to begin, Arjuna, whose banner bears the emblem of Hanuman, raised his bow and spoke these words to Krishna (Hrishikesha), O lord of the earth.
अर्जुन उवाच |
arjuna uvāca |
Arjuna said: O Achyuta (Infallible One), place my chariot between the two armies so that I may observe those who stand here ready to fight.
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् |
yāvadetānnirīkṣe'haṃ yoddhukāmānavasthitān |
Arjuna continues: 'Let me survey those who have assembled here eager to fight, those with whom I must contend in this great battle-effort.' He wants to know who exactly he will face in combat.
योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः |
yotsyamānānavekṣe'haṃ ya ete'tra samāgatāḥ |
Arjuna says: 'Let me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra (Duryodhana) in battle.' He frames the opponents as serving an unrighteous master.
सञ्जय उवाच |
sañjaya uvāca |
Sanjaya narrates: Thus addressed by Arjuna (Gudakesha, conqueror of sleep), Krishna (Hrishikesha, lord of the senses) placed the finest chariot between the two armies.
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् |
bhīṣmadroṇapramukhataḥ sarveṣāṃ ca mahīkṣitām |
In the presence of Bhishma, Drona, and all the rulers of the earth, Krishna said: 'O Partha (Arjuna), behold these Kurus assembled here.' With these words, Krishna directs Arjuna's gaze to the specific reality he must confront.
तत्रापश्यत्स्थितान् पार्थः पितॄनथ पितामहान् |
tatrāpaśyatsthitān pārthaḥ pitṝnatha pitāmahān |
There Arjuna saw, stationed in both armies, fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in-law, and well-wishers. He suddenly recognizes his opponents not as enemies but as beloved family across every relationship.
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् |
tānsamīkṣya sa kaunteyaḥ sarvānbandhūnavasthitān |
Seeing all his relatives stationed for battle, Arjuna, the son of Kunti, was overcome with deep compassion and spoke with great sorrow. This verse names the specific emotional state — kripa (compassion) and vishada (dejection) — that grips Arjuna.
अर्जुन उवाच |
arjuna uvāca |
Arjuna said: 'Seeing my own people, O Krishna, arrayed and eager to fight, my limbs give way and my mouth dries up.' The emotional crisis has now become a physical one — his body is shutting down.
वेपथुश्च शरीरे मे रोमहर्षश्च जायते |
vepathuśca śarīre me romaharṣaśca jāyate |
Arjuna continues: 'My body trembles, my hair stands on end, the bow Gandiva slips from my hand, and my skin burns all over.' The physical symptoms intensify — the legendary bow he has never lost now falls from his grip.
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः |
na ca śaknomyavasthātuṃ bhramatīva ca me manaḥ |
Arjuna says: 'I am unable to stand firm, my mind is reeling, and I see adverse omens, O Keshava.' His physical collapse is now matched by mental disorientation — he can neither stand nor think clearly, and the world itself seems to portend disaster.
अर्जुन उवाच |
arjuna uvāca |
Arjuna says to Krishna: 'I see only evil omens, O Keshava. I cannot see any good in slaying my own kinsmen in this battle.' This marks Arjuna's shift from observation to emotional crisis — he now reads the external world as confirming his inner dread.
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca |
Arjuna says: 'I do not desire victory, O Krishna, nor kingdom, nor pleasures. What is a kingdom to us, O Govinda? What are enjoyments or even life itself?' Arjuna has lost all motivation — the very goals he came to achieve now seem worthless.
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च |
yeṣāmarthе kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca |
Arjuna continues: 'Those for whose sake we desire kingdom, enjoyments, and pleasures — they stand here in battle, having renounced their lives and wealth.' The very people Arjuna wanted to win prosperity for are now the opponents he must fight.
आचार्याः पितरः पुत्रास्तथैव च पितामहाः |
ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ |
Arjuna names those standing against him: teachers, fathers, sons, and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives. Every category of meaningful relationship is represented on the opposing side.
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन |
etānna hantumicchāmi ghnato'pi madhusūdana |
Arjuna declares: 'I do not wish to kill these, O Madhusudana (Krishna), even if they were to kill me — not even for the sovereignty of the three worlds, much less for the sake of the earth.' Arjuna would accept death before he kills his kinsmen.
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन |
nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana |
Arjuna asks: 'What pleasure shall we find in killing the sons of Dhritarashtra, O Janardana? Only sin will accrue to us by slaying these aggressors.' Arjuna now shifts his argument: even if the Kauravas are aggressors (atatayins), killing them still brings sin.
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् |
tasmānnārhā vayaṃ hantuṃ dhārtarāṣṭrānsvabāndhavān |
Arjuna concludes: 'Therefore, we are not justified in killing the sons of Dhritarashtra, our own kinsmen. How can we be happy, O Madhava (Krishna), by killing our own relatives?' He frames it as a question of happiness: killing kin cannot lead to genuine happiness.
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः |
yadyapyete na paśyanti lobhopahataсetasaḥ |
Arjuna says: 'Even if these, whose minds are overpowered by greed, do not see the sin of destroying the family and the crime of treachery to friends...' — Arjuna acknowledges the Kauravas' blindness due to greed and begins to set himself apart from their lack of moral awareness.
कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः |
kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ |
Arjuna argues that when a family is destroyed, its ancient dharmic traditions perish with it. And when dharma is lost, adharma (lawlessness) overwhelms the entire family. This verse crystallizes Arjuna's core fear: that violence against kinsmen will trigger an irreversible moral collapse across generations.
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः |
adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ |
Arjuna continues: when adharma prevails, O Krishna, the women of the family become corrupted. And when women are corrupted, O descendant of Vrishni, there arises varṇa-saṅkara — social confusion and the breakdown of established order. This verse reflects the ancient worldview that social stability depends on the moral integrity of family life.
सङ्करो नरकायैव कुलघ्नानां कुलस्य च |
saṅkaro narakāyaiva kulaghnānāṃ kulasya ca |
Arjuna declares that such social confusion brings hell upon the family destroyers and the family itself. The ancestors fall from their heavenly stations, deprived of the offerings of rice-balls (piṇḍa) and water (udaka) that sustain them. This reflects the Vedic belief that the living sustain the departed through ritual offerings.
दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः |
doṣairetaiḥ kulaghnānāṃ varṇasaṅkarakārakaiḥ |
By the misdeeds of those who destroy the family and create social confusion, the eternal community duties (jāti-dharma) and family traditions (kula-dharma) are obliterated. Arjuna sees family destruction as producing a cascading collapse: from individual sin to social chaos to the erasure of all inherited moral order.
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन |
utsannakuladharmāṇāṃ manuṣyāṇāṃ janārdana |
Arjuna appeals to scriptural authority: 'O Janardana (Krishna), we have heard from the wise that those whose family traditions are destroyed dwell in hell indefinitely.' By invoking what he has 'heard' (anuśuśruma), Arjuna grounds his argument not in personal opinion but in the weight of received tradition and sacred teaching.
अहो बत महत्पापं कर्तुं व्यवसिता वयम् |
aho bata mahatpāpaṃ kartuṃ vyavasitā vayam |
Arjuna cries out in anguish: 'Alas! What a great sin we have resolved to commit — that we are prepared to kill our own kinsmen, driven by greed for royal pleasures!' This is the emotional climax of Arjuna's argument: he sees the Pandavas' cause not as righteous but as greedy, reducing their fight for justice to mere lust for power.
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः |
yadi māmapratīkāramaśastraṃ śastrapāṇayaḥ |
Arjuna reaches his most extreme conclusion: 'If the sons of Dhritarashtra, weapons in hand, were to kill me in battle — unarmed and unresisting — that would be better for me.' He declares that passive death at the enemy's hands is preferable to the sin of fighting. This is the nadir of his despair: he would rather die than act.
सञ्जय उवाच |
sañjaya uvāca |
Sanjaya narrates to Dhritarashtra: Having spoken thus on the battlefield, Arjuna cast aside his bow and arrows and sat down on the seat of the chariot, his mind overwhelmed with sorrow. This is the iconic image of the chapter — the great warrior collapsing in his chariot, unable to act.
सञ्जय उवाच |
sañjaya uvāca |
Sanjaya concludes: Having spoken thus to Hrishikesha (Krishna, master of the senses), Gudakesha (Arjuna, conqueror of sleep) — that scorcher of foes — declaring 'I shall not fight' to Govinda, fell silent. This final verse of Chapter 1 closes with Arjuna's silence — the profound stillness from which the Gita's teaching will emerge.