C H A P T E R O N E

Sainya-Darçana

Observing the Armies

Çloka 1
/k`rjk"Vª mokp
/keZ{ks=s dq#{ks=s leosrk  ;q;qRlo%A
ekedk% ik.Mok'pSo fdedqoZr l´t;AAùAA
dhåtaräñöra uväca
dharma-kñetre kurukñetre / samavetä yuyutsavaù
mämakäù päëòaväç caiva / kim akurvata saïjaya

Anvaya
dhåtaräñöra uväca—King Dhåtaräñöra said; saïjaya—O Saïjaya; kim—what?; eva—indeed;
akurvata—did they do; mämakäù—my sons (headed by Duryodhana); ca—and; päëòaväù—
the sons of Päëòu (headed by Yudhiñöhira); samavetä—assembled; dharma-kñetre kuru-
kñetre—in the land of dharma named Kurukñetra; yuyutsavaù—desiring to fight.

Translation
Dhåtaräñöra said: O Saïjaya, what did my sons and the sons of Päëòu do, having
assembled at the sacred land of Kurukñetra, desiring to fight?

The Bhävänuväda of
The Särärtha-Varñiëé Öékä
The Innermost Intention of
The Shower of Essential Meanings
by

Çréla Viçvanätha Cakravarté Öhäkura

gauräàçukaù sat-kumuda-pramodé
sväbhikhyayä gos tamaso nihantä
çré-kåñëa-caitanya-sudhä-nidhir me
mano’dhitiñöhan sva-ratià karotu
präcéna-väcaù suvicärya so’ham
 ajïo’pi gétämåta-leça-lipsuù
yateù prabhor eva mate tad atra
santaù kñamadhvaà çaraëägatasya
“May Çré Kåñëa Caitanya Mahäprabhu, who dispelled the darkness of the earth by
distributing His own name; who is increasing the bliss of the lotus-like bhaktas; who is the
storehouse of the nectar of prema; and who is the bestower of unnata-ujjvala-rasa, which is
the most elevated relationship of divine conjugal love, perform His playful pastimes in my
heart. Although I am ignorant, by following the conclusions of Çré Gauräìga-sundara, the
crest-jewel of all sannyäsés, and by deliberating on the thoughts expressed by the previous
Vaiñëava äcäryas, I have become greedy to taste a drop of nectar in the form of the Gétä.
Therefore saintly persons should forgive this surrendered soul.”

The Supreme Absolute Truth, parabrahma Çré Kåñëa, whose lotus feet are the ultimate
objective of all devotion and çästra, appeared in His original human-like form as Çré
Vasudeva-nandana, the son of Çré Vasudeva, in Çré Gopäla-puré. Although He is adhokñaja,
supremely inconceivable, beyond the cognition of material senses, He nevertheless became
visible to the eyes of common men through the medium of His yoga-mäyä potency. He
imparted the instructions of Bhagavad-gétä, thus delivering the jévas of this world who were
drowning in the ocean of birth and death. He submerged them in the great ocean of prema
by bestowing upon them His a taste of the sweetness of His beauty (saundarya-mädhuryä)
and other qualities. He appeared in this world, being bound by His promise to protect the
saintly persons and annihilate the asuras. But on the pretext of removing the burden of the
earth, He in fact awarded supreme protection in the form of mukti (liberation) to miscreants,
to those who were antagonistic towards Him and to all those jévas drowning in this vast
ocean of material existence which is compared to Kumbhé-päka-naraka, a hellish planet
where sinful persons are cooked in boiling oil.
Bhagavän Çré Kåñëa instructed Bhagavad-gétä so that even after His disappearance baddha-
jévas, conditioned souls, who have been influenced by ignorance since time immemorial and
completely bound by lamentation, illusion and so forth, could be delivered. Another
purpose was to uphold His glories which are found in the çästra and sung by the munis. He
directed these instructions of Bhagavad-gétä to His very dear associate, priya-parikara Arjuna,
who had voluntarily accepted a veil of lamentation and illusion.
This Gétä has three divisions: karma-yoga, jïäna-yoga and bhakti-yoga. The eighteen
chapters of Bhagavad-gétä are blessed with the purport of the entire Vedas which manifests as
eighteen types of knowledge. Thus Çré Kåñëa reveals the parama-puruñärtha or supreme
objective. Niñkäma-karma-yoga, working without attachment to the fruits of one’s prescribed
duties, is described in the first six chapters, and jïäna-yoga (acquiring union through
knowledge) in the last six chapters. The six chapters placed between them are more
confidential, describing bhakti-yoga, which is more rarely attained than both karma-yoga and
jïäna-yoga. Bhakti is the very life of karma and jïäna. Without bhakti, karma and jïäna are
fruitless. Therefore, they are partially successful only when they are mixed with bhakti.
Bhakti is of two types: kevalä (exclusive) and pradhäné-bhütä (with bhakti predominating).
Kevalä bhakti, being independent and supremely powerful, does not need any assistance
from karma and jïäna. Therefore, it is known as parama-prabalä (supremely powerful),
akiïcanä (whereby Kåñëa is one’s only possession), ananyä (unalloyed), and so on. On the
other hand, pradhäné-bhütä-bhakti remains mixed with karma and jïäna. This will be
examined later in more detail.
To explain the nature of Arjuna’s lamentation and illusion, the speaker of the
Mahäbhärata, Çré Vaiçampäyana, a disciple of Vyäsadeva, introduced the Bhéñma-parva
section to his listener, Janamejaya, by beginning with dhåtaräñöra uväca. Dhåtaräñöra asked
Saïjaya, “O Saïjaya, what did my sons and the sons of Päëòu do, having assembled at
Kurukñetra, desiring to fight?” Here a question arises. Dhåtaräñöra has mentioned that his
sons and the Päëòavas have assembled with the sole purpose of fighting, so it is certain that
they will fight. What then, is his intention in asking, “What did they do?” In response to this,
Dhåtaräñöra has used the words dharma-kñetre, the land of dharma. In the çruti it is said:
kurukñetraà deva-yajanam. “Kurukñetra is the sacrificial arena of the devas.” Therefore, this
land is famous as that which nourishes dharma. Thus by the influence of association with
this land, the anger of adharmic (irreligious) persons like Duryodhana and others can be
subdued and they may become inclined to follow and accept dharma. The Päëòavas are
already dharmic by nature. The influence of Kurukñetra may arouse the faculty of
discrimination when they take into consideration that the massacre of one’s own relatives is
improper. Thus both parties may agree to a peaceful settlement. Outwardly Dhåtaräñöra is
pretending that he will be happy with a peace treaty, but internally he is feeling great
dissatisfaction. He considers that, if they negotiate a truce, the presence of the Päëòavas will
continue to remain an impediment for his sons. Dhåtaräñöra thinks, “The warriors on my
side, like Bhéñma, Droëa and others cannot be conquered, even by Arjuna. Therefore, since
our victory is certain, it will be beneficial to fight.” These internal sentiments of Dhåtaräñöra,
however, are indiscernible to others.
Here, by the component kñetra in the word dharma-kñetre, Sarasvaté-devé is indicating a
special meaning for dharma; Yudhiñöhira, the incarnation of dharma, and his associates are
like plants of rice, and their maintainer, Bhagavän Çré Kåñëa, is like a farmer. The various
kinds of assistance given by Kåñëa to the Päëòavas are likened to watering the crop and
making a causeway around the field. The Kauravas, headed by Duryo-dhana, are like the
çyämä (blackish) weeds which grow in the rice field. This indicates that as the çyämä weeds
are uprooted from the rice field, similarly Duryodhana, along with the other Kauravas, will
be uprooted and annihilated from this dharma-kñetra, land of dharma.

The Särärtha-Varñiëé Prakäçikä-Våtti

The Illuminating Commentary on
The Shower of Essential Meanings
by

Çré Çrémad Bhaktivedänta Näräyaëa Mahäräja

oà ajïäna-timirändhasya jïänäïjana-çaläkayäù
cakñur unmélitaà yena tasmai çré-gurave namaù
“I offer my most humble obeisances unto Çré Gurudeva, who with the torchlight of
transcendental knowledge has opened my eyes which were blinded by the darkness of
ignorance.”
namaù oà viñëu-pädäya kåñëa-preñöhäya bhü-tale
çré-çrémad-bhakti-prajïäna-keçava iti nämine
ati-martya-cariträya sväçritänäïca-päline
 jéva-duùkhe sadärttäya çré-näma-prema-däyine
“I offer my obeisances unto the lotus feet of oà viñëu-päda añöottara-çata Çré Çrémad Bhakti-
prajïäna Keçava Gosvämé Mahäräja, who is so dear to Çré Kåñëa in this world. He is a
completely divine personality who nurtures with great affection those who have taken
shelter of him. Aggrieved upon seeing the suffering of those jévas who are averse to Çré
Kåñëa, he bestows upon them çri näma along with prema.”
namaù oà viñëu-pädäya kåñëa-preñöhäya bhü-tale
çrémate bhakti-siddhänta sarasvatéti nämine
“I offer my obeisances unto oà viñëu-päda Çré Çrémad Bhakti-siddhänta Sarasvaté
Prabhupäda, who is so dear to Çri Kåñëa in this world.”
namo bhakti-vinodäya sac-cid-änanda nämine
gaura-çakti-sva-rüpäya rüpänuga-varäya te
“I offer my obeisances unto Saccidänanda Çréla Bhaktivinoda Öhäkura, who is the foremost
of rüpänuga devotees and the embodiment of Çré Caitanya Mahäprabhu’s çakti.”
viçvanätha-rüpo’sau bhakti-vartma pradarçanät
bhakta-cakre varttitvät cakravartyäkhyayäbhavat
“Because he illuminates the path of bhakti for everyone (viçva), he is known as Viçvanätha.
And because he has attained the foremost position among the community of bhaktas (bhakti-
cakra), he is known as Cakravarté. Hence his name has become significant as Viçvanätha
Cakravarté.”

The great preceptor, mahä-mahopädhyäya, Çréla Viçvanätha Cakravarté Öhäkura, an

eminent äcärya and great scholar of Vedänta in the Çré Gauòéya sampradäya and the crest-
jewel of rasika-bhaktas, has compiled an invaluable commentary on Çrémad Bhagavad-gétä
named Särärtha-varñiëé, that which is full of essential meanings. This commentary was
written in Sanskrit and was previously only available in Bengali translations. Consequently,
the Hindi and English-speaking audience have been completely deprived of reading this
invaluable treasure. Thus, for the comprehensive welfare of faithful persons, I am
translating the commentary into Hindi and English. The style and bhäva of the commentary
are extremely deep and enriched with exalted philosophical conclusions (siddhänta). To
make the translation simple, easy, and comprehensive, I found it necessary to write a
prakäçikä-våtti, a further explanation to illuminate the commentary. This arduous task is not
possible without the mercy of Çré Guru, Vaiñëavas and Çréla Viçvanätha Cakravarté Öhäkura
himself. Therefore, first of all, in a mood of great distress, I pray at their lotus feet for their
mercy and blessings.
Çrémad Bhagavad-gétä is the essence of all çrutis, Upaniñads and Puräëas. Based on the
sound evidence of Vedic literature received through guru-paramparä, it is concluded that
Vrajendra-nandana Çré Kåñëa Himself, the son of the King of Vraja, is Svayaà Bhagavän, the
Original Personality of Godhead. He is the embodiment of all nectarean mellows (akhila-
rasämåta-mürti) and He is the omnipotent (sarva-çaktimän), non-dual Absolute Reality
(advaya-jïäna-para-tattva). Among His unlimited potencies three are prominent: cit-çakti (the
internal potency), jéva-çakti (the marginal potency) and acit-çakti (the external potency). By
the will of Svayaà Bhagavän Çré Kåñëa, Vaikuëöha, Goloka and Våndävana are
transformations of His cit-çakti. All jévas are a transformation of His jéva-çakti and the
material creation is the transformation of His mäyä-çakti. The jévas are of two types: mukta
(liberated) and baddha (bound). The mukta-jévas are eternally engaged in relishing the bliss
derived from serving Bhagavän in Vaikuëöha, Goloka and various other dhämas. They never
become bound in this material world, the prison-house of mäyä, and hence they are called
nitya-mukta, eternally liberated. Sometimes, by the will of Bhagavän, they appear in this
illusory world as His associates for the sole purpose of bestowing welfare to the people. The
other type of jéva is called anädi-baddha, or bound by mäyä since time immemorial. As a result
of being bound, the jéva suffers three types of miseries while wandering in the cycle of birth
and death.
Bhagavän Çré Kåñëa, who is an ocean of compassion, seems to have created illusion
(ajïäna), by the influence of His acintya-çakti (inconceivable potency), in the heart of His
nitya- siddha-parikara Arjuna. Thus, on the pretext of dispelling this illusion, He spoke this
Bhagavad-gétä, which establishes ätma-tattva for the deliverance of all jévas under the grip of
mäyä. The subject ultimately established in Bhagavad-gétä is viçuddha-bhagavad-bhakti,
supremely pure devotional service to Bhagavän. The jévas under the influence of mäyä
become situated in their pure constitutional position (viçuddha-svarüpa) only by taking
shelter of çuddha-bhakti, as described in the Gétä, and can thus render service to Çré
Bhagavän. Aside from this, there is no other beneficial path for the baddha-jévas.
On the basis of concrete çästric evidence and invincible arguments, Çréla Viçvanätha
Cakravarté Öhäkura and other prominent Gauòéya Vaiñëava äcäryas have clearly established
that the speaker of Bhagavad-gétä is not niùçaktika (devoid of potency), nirviçeña (devoid of
variety), or niräkära (formless), nor is He nirguëa (devoid of transcendental qualities such as
apräkåta-dayä, transcendental mercy). The jéva is never parabrahma and even in the liberated
stage can never become parabrahma. Even after attaining mukti, the jéva will remain a pure
atomic spiritual particle. However, at that time he is said to be a bhagavat-parikara, an eternal
associate of Bhagavän.
In Vedic mantras (çruti), it is proven that both Parameçvara, the Supreme Controller, and
the jévätmä are qualified as having knowledge (jïäna-svarüpa), as being the knower (jïätä-
svarüpa), the enjoyer (bhoktä-svarüpa), the doer (karttä-svarüpa) and possessed of a pure
spiritual ego (cin-maya-ahaìkära). Therefore, regarding their constitutions, there is no
difference between them from the perspective of tattva. However, because the jéva is an
atomic spirit, his knowledge is limited and he can be overpowered by mäyä. Parameçvara is
the master of mäyä. Although there is no difference between Éçvara and the jéva on the basis
of tattva, the perception of a difference is real. This perception of difference is called
vaiçiñöya, meaning speciality or having a uniquely distinguishing characteristic. Just as the
sun and the sun’s rays are simultaneously the same and different, being the possessor of
attributes and the attribute respectively, similarly, the relationship between Parameçvara
and the jéva, which is that of being one and different, is firmly proven in the Vedas. Since this
relationship of simultaneous oneness and difference is beyond one’s intellect and is only
intelligible with the help of çästra, it is therefore called acintya, inconceivable. Thus the
subject matter of Bhagavad-gétä is the nitya acintya-bhedäbheda-rüpa para-tattva, the eternal
Supreme Reality who is inconceivably one with and different from His potencies.
Although it is accepted that para-tattva Çré Kåñëa is simul-taneously one with and
different from the jéva and the material world, which are both transformations of His çakti, it
is the perception of difference which is eternal and predominant, not the perception of
oneness. Knowledge of the jévätmä, Paramätmä, the abode of Paramätmä and the means to
attain Paramätmä have been delineated in appropriate places in this Bhagavad-gétä.
 Although karma, jïäna and bhakti have been explained as the three means to attain
brahma, bhakti-yoga is the only means to achieve Bhagavän. The preliminary stage of bhakti-
yoga is called karma-yoga. When there is further progress, the intermediate stage is called
jïäna-yoga and in its mature and elevated stage it is called bhakti-yoga. Karma in itself is not a
direct sädhana (practice) to attain Bhagavän, but only a means to attain that direct sädhana.
When the heart becomes purified by following karma-yoga mixed with bhakti, which is
bhagavad-arpita-karma (offering the fruits of one’s activities to Bhagavän) as described in the
Vedas, tattva-jïäna (the true knowledge of spirit and non-spirit) appears there. Both jïäna
and karma which are devoid of a sense of bhagavat-tattva are futile.
Along with the appearance of tattva-jïäna, kevalä bhakti manifests in the heart. When this
kevalä bhakti attains its mature stage, then prema manifests in the heart of the jéva. This prema
is the only means of attaining and having direct realization of Bhagavän. This is the
concealed mystery of the Bhagavad-gétä. One cannot achieve mukti merely by nirviçeña-jïäna
(knowledge of Bhagavän’s impersonal feature). One can obtain mukti in the form of sälokya,
särüpya and so on, only when jïäna is mixed with bhakti-bhäva, as an extraneous result. One
can attain prema-mayé-sevä to Svayaà Bhagavän Çré Kåñëa in His supreme abode, Goloka-
Våndävana by performing kevalä bhakti as described in the Gétä. When one attains this abode,
there is no possibility of coming back to the material world. For the jévas, achievement of this
prema-sevä is the prayojana, the ultimate goal.
Bhakti is of two types: kevalä (exclusive) and pradhäné-bhütä (principally inherent). Kevalä
bhakti is also called ananyä, akiïcanä, viçuddhä and nirguëä bhakti. Pradhäné-bhütä-bhakti is also
of two types: karma-pradhäné-bhütä, where bhakti predominates over karma, and jïäna-
pradhäné-bhütä, where bhakti predominates over jïäna. By performance of karma-pradhäné-
bhütä-bhakti, which gradually purifies the heart, tattva-jïäna is achieved. The result of
performing jïäna-pradhäné-bhütä-bhakti is mukti. Only that karma-pradhäné-bhütä-bhakti which
aims at tattva-jïäna and that jïäna-pradhäné-bhütä bhakti which aims at obtaining kevalä bhakti
are to be known as karma-yoga and jïäna-yoga respectively. These are only steps to bhakti.
Otherwise, without bhakti both jïäna and karma are futile.
The Gétopaniñad is composed of eighteen chapters, beginning from Chapter Twenty-five
of the Mahäbhärata’s Bhéñma-parva to Chapter Forty-two. It has three divisions, each
consisting of six chapters. The first division explains that the jévätmä is an aàça (part) of
Éçvara, and that his svarüpa (constitution) is such that he can acquire the eligibility to render
service to Bhagavän, the aàçé (whole). Çuddha-bhakti-tattva, the principle of pure devotional
service, has been explained in the middle six chapters. It is this type of bhakti that is the
topmost means of attaining bhagavat-prema, which is the supreme object to be achieved. In
the third and final part, tattva-jïäna is defined. The subject matter of the Gétä is kevalä bhakti,
which is like cintämaëi, a wish-fulfilling jewel. This cintämaëi has been safely kept inside
Bhagavad-gétä, which is likened to a treasure chest. The base of this chest is niñkäma-karma-
yoga, the lid is jïäna-yoga and the treasure is bhakti. Only those who have staunch faith, who
are fixed in dharmic principles, who have good character and who are self-controlled are
qualified to study this conversation.
For the proper flow of the book, Çré Kåñëa Dvaipäyana Veda-vyäsa has included in the
first twenty-seven çlokas phrases such as: dhåtaräñöra uväca or saïjaya uväca. They should be
accepted as the introductory part of the book. Just as a piece of salt when mixed with the
salty ocean completely dissolves to become one with the ocean, these introductory words
composed by Çré Vedavyäsa have similarly become one with the great ocean of Bhagavad-gétä
spoken by Çré Kåñëa.
Arjuna: Arjuna is an eternal associate of Bhagavän Çré Kåñëa. It is completely impossible
for him to fall into a state of lamentation and delusion. In Çrémad-Bhägavatam (1.7.7) it is said:
yasyäm vai çrüyamäëäyäà. “Bhakti unto the lotus feet of Puruñottama Bhagavän Çré Kåñëa,
who is transcendental to the modes of material nature, at once appears in the hearts of those
who with great faith hear Çrémad-Bhägavatam, which is filled with the topics of His sweet
pastimes, and thus destroys lamentation, illusion and fear.” How then, is it possible that
bhakta-pravara (the greatest devotee) Arjuna, who is a nitya-parikara of Çré Kåñëa serving in
sakhya-rasa (divine friendship) can be in a state of illusion and lamentation? Bhagavän Çré
Kåñëa, having arranged this for the jévas afflicted with grief and delusion, says: teñäm ahaà
samuddhartä måtyu-saàsära-sägarät. “I deliver them from the ocean of material existence”
(Gétä 12.7).
By His own will and in order to deliver the jévas who are gripped by lamentation and
illusion, Çré Kåñëa has presented Arjuna, His eternal associate who descended along with
Him, as one overwhelmed by illusion and lamentation. Through the medium of questions
and answers, He defines the svarüpa (true nature) of His own tattva, as well as that of the
jéva, dhäma, mäyä, bhakti and so forth.
While commenting on the çloka: sarva-dharmän parityajya (Gétä 18.66), Çréla Viçvanätha
Cakravarté Öhäkura quotes Kåñëa as saying: tväm-avalambyaiva çästram idaà loka-mäträm-evo-
padeñöämi. “Having made you the instrument, I am delivering this message of Bhagavad-gétä
for the benefit of every jéva.” Apart from this, in his commentary on Çrémad-Bhägavatam
called Särärtha-darçiné-öékä, Çréla Cakravarté Öhäkura explains the çloka, yogéndräya namaù
(12.13.21), to mean that the description of Arjuna’s bewilderment in Bhagavad-gétä is just a
statement to convince others that he is an ordinary person. In fact, Arjuna is an eternal
associate of Bhagavän. There is not even a tinge of this illusory world in him, what to speak
of his being overwhelmed by lamentation and delusion. But beneficial instructions are given
through the medium of famous personalities among perfected saints who are very merciful
and highly expert in performing activities for the welfare of the jévas. This is seen
throughout the çästras and such is the position of Arjuna.
Añöädaça Vidyäs (Eighteen Types of Knowledge): There are four Vedas—¬g, Yajur, Säma
and Atharva—and six Vedäìgas (limbs of the Vedas)—çikñä, kalpa, vyäkaraëa, nirukta, jyotiña
and chanda. Then there are mémäàsä, nyäya, dharma-çästra, puräëa, äyur-veda, dhanur-veda,
gändharva-veda and artha-çästra. These are the eighteen vidyäs, or types of knowledge, as
mentioned in Viñëu Puräëa:
aìgäni vedaç catväro mémäàsä nyäyavistaraù
dharma-çästraà puräëaï ca vidyä hy etäà catur daçaù
äyurvedo dhanurvedo gändharväç ceti te trayaù
artha-çästraà caturthaà ca vidyä hy añöädaçaiva täù
Kurukñetra: Çréla Vyäsadeva has referred to the battlefield of Kurukñetra as dharma-
kñetra. This has a hidden meaning. According to Çrémad-Bhägavatam (9.22.4), this land is
named Kurukñetra after King Kuru. The Çalya-parva section of the Mahäbhärata relates the
following story:
Once, when Kuru Mahäräja was ploughing this land, Devaräja Indra appeared and asked
him, “For what purpose are you doing this?” Kuru Mahäräja answered, “I am ploughing
this land so that those people who give up their bodies here may attain Svarga-loka (the
heavenly planets).” Hearing this, Devaräja made fun of him and returned to Svarga-loka.
The king again began ploughing with great enthusiasm. Although Devaräja returned again
and again to deride and deliberately disturb the king, Kuru Mahäräja remained unperturbed
and continued his work. Finally, on the insistence of other devatäs, Indra became pleased
with Kuru Mahäräja and gave him the benediction that whoever gives up his body or is
killed in battle on this land certainly attains Svarga. Hence, this land, known as dharma-
kñetra, was chosen for the battle.
Also in the Jävälopaniñad (1.2), Kurukñetra is described as a yajïa-sthalé (place of sacrifice)
for the devatäs and all living entities. One attains Svarga-loka by the performance of yajïa at
this place.
In Sat-Patha Brähmaëa, it is also written: kurukñetraà deva-yajanam-äsa tasmäd ahuù
kurukñetraà deva-yajanam. “He performed worship of the land in Kurukñetra. Therefore,
sages have named this place deva-yajanam.” The phrase dharma-kñetra is composed of two
words: dharma and kñetra. The word kñetra indicates land for cultivation. When a farmer
waters the rice field, a type of weed called çyämä grass also grows along with the rice plants.
This grass looks exactly like the rice plants, and grows by taking the water used for the rice
field thereby covering the rice plants. Eventually, the rice plants dry up. Therefore, an expert
farmer uproots these weeds because they are harmful to the rice crop. In the same way, in
this land of Kurukñetra, Bhagavän Çré Kåñëa maintained and nourished Yudhiñöhira
Mahäräja, the personi-fication of dharma, along with his associates by annihilating those who
are anti-religious, pseudo-religious and non-religious, like Duryodhana and others.
The land between the rivers Sarasvaté and Dåñadvaté is known as Kurukñetra. At this
place, both the great sage Mudgala and Påthu Mahäräja performed austerities. Çré
Paraçurämajé performed yajïas at five different places in this land after annihilating the
kñatriyas. Therefore, previously this kñetra was known as Samanta Païcaka. It later became
famous as Kurukñetra, following the activities of Mahäräja Kuru.
Saïjaya: Saïjaya was the son of a charioteer named Gavalgama. He was çästra-jïa (a
knower of the conclusions of çästra), generous and dharmätmä (of a dharmic nature). Because
of these virtuous qualities, Grandsire Bhéñma appointed him and Vidura as Dhåtaräñöra’s
royal ministers. Saïjaya was considered to be a second Vidura and was also an intimate
friend of Arjuna. Due to receiving divine vision by the mercy of Çré Vyäsadeva he was able
to narrate all the events of the war to Dhåtaräñöra. This enabled him to view the battle of
Kurukñetra from within the distant royal palace in Hastinäpura. Mahäräja Yudhiñöhira also
described Saïjaya as a sweet-speaking well-wisher of everyone, who had a peaceful
temperament, and was always satisfied and impartial. He was fixed in the bounds of
morality (maryädä) and was never agitated by others’ ill behaviour. Always remaining
unbiased and fearless, his speech was fully consistent with dharmic principles.

Çloka 2
l´t; mokp
n`"V~ok rq ik.Mokuhda O;w<a nq;ksZ/kuLrnkA
vkpk;ZeqilÂE; jktk opueczohr~AA„AA
saïjaya uväca
dåñövä tu päëòavänékaà / vyüòhaà duryodhanas tadä
äcäryam upasaìgamya / räjä vacanam abravét
saïjayaù uväca—Saïjaya said; dåñövä—after surveying; päëòava-anékam—the army of the
Päëòavas; vyüòham—arrayed in military formation; räjä—king; duryodhanaù— Duryodhana;
tadä—then; upasaìgamya—approached; äcäryam—Droëäcärya (the teacher); tu—and;
abravét—spoke; (these) vacanam—words.

Saïjaya said: O King, after surveying the Päëòava army arrayed in military formation,
Duryodhana then approached Droëäcärya and spoke the following words.

Bhävänuväda
After understanding the internal intention of Dhåtaräñöra, Saïjaya confirmed that there
would definitely be a war. But knowing that the result would be contrary to Dhåtaräñöra’s
expectations, Saïjaya spoke words such as dåñtvä (after seeing). Here, the word vyüòham
means the arrangement of the Päëòava army into a strategic formation. Thus King
Duryodhana, who felt fear within himself, spoke nine çlokas, beginning with paçyaitäm in the
next çloka.

Prakäçikä-våtti
Unfortunately, apart from being blind since birth, at the time of the Mahäbhärata war,
Dhåtaräñöra was also bereft of both dharmic and spiritual vision. Thus he became
overwhelmed with lamentation and illusion. Due to the influence of the dharma-kñetra, his
son, Duryodhana, might return half of the kingdom to the Päëòavas. Fearing this, he became
dejected. Saïjaya, being highly dharmic and a visionary (dürdarçé), could sense the internal
feelings of Dhåtaräñöra. Although Saïjaya knew that the result of this battle would not be in
Dhåtaräñöra’s favour, still he very intelligently hid this information and, while pacifying
Dhåtaräñöra, said, “Duryodhana is not going to compromise with the Päëòavas. Rather, after
seeing the extremely strong arrangement of the Päëòava army, he is personally approaching
Droëäcärya, his guru in military science, to inform him of the actual situation.” Duryodhana
had two motives for approaching the äcärya. Firstly, he was fearful after seeing the
formidable arrangement of the Päëòava army. Secondly, on the pretext of giving his guru
due respect, he wanted to display his political expertise. Due to his expertise in politics, he
was certainly qualified in all respects for the post of king. This is verified here by his
diplomatic behaviour. This is the full meaning of the statement: saïjaya uväca, “Saïjaya
said.”
Duryodhana: Among the one hundred sons of Dhåtaräñöra and Gändhäré, Duryodhana
was the eldest. At the time of his birth, there were various bad omens which caused many
saintly persons such as Vidura to fear that he would be the cause of the destruction of the
Kuru dynasty. According to the Mahäbhärata, Duryodhana took birth from an aàça (a part)
of Kali. He was sinful, cruel and a disgrace to the Kuru dynasty. At the time of his name-
giving ceremony, the family priests and other learned astrologers, seeing the indications of
his future, gave him the name Duryodhana. Finally, after a hint from Çré Kåñëa, Bhéma killed
him in such a horrific way that even to think of it would make one’s hair stand on end.
Vyüha: It is said in Çabda-ratnävalé: samagrasya tu sainyasya vinyäsaù sthäna-bhedataù / sa
vyüha iti vikhyäto yuddheñu påthivé-bhujäm. “A vyüha is the formation of a military phalanx,
arranged by an expert king in such a way that it is impenetrable by opponents from any
direction, thereby assuring victory in battle.”
Droëäcärya: Droëäcärya taught astra-çastra, the science of weaponry, to the sons of both
Päëòu and Dhåtaräñöra. He was the son of the maharñi Bharadväja. Because he was born
from a droëa, a wooden water-pot, he became famous by the name Droëa. Just as he was a
great teacher of astra-çastra, he was similarly expert in the knowledge of Veda and Vedäìga
(auxiliary portions of the Vedas). After pleasing the maharñi Paraçuräma, he learned from
him the secrets of dhanur-veda (the science of archery) and other sciences. Since he had the
benediction that he could die at the time of his own choosing, no one could kill him. After
being insulted by his childhood friend, King Drupada of Päïcäla, Droëäcärya went to
Hastinäpura to earn a livelihood. Impressed by Droëa’s qualifications, Grandsire Bhéñma
appointed him the äcärya to instruct and train Duryodhana, Yudhiñöhira and the other
princes. Arjuna was his dearmost disciple. In the battle of Kurukñetra, King Duryodhana, by
humble persuasion and diplomacy, appointed him as commander-in-chief of the Kaurava
army, second-in-command to Bhéñma.

Çloka 3
i';Srka ik.Mqiq=k.kkekpk;Z egrha pewe~A
O;w<ka æqiniq=s.k ro  f'k";s.k /kherkAAéAA

paçyaitäà päëòu-puträëäm / äcärya mahatéà camüm

vyüòhäà drupada-putreëa / tava çiñyeëa dhématä

äcärya—O teacher; paçya—behold; etäà—this; mahatém—great; camüm—army; päëòu-

puträëäm—of the sons of Päëòu (the Päëòavas); vyüòhäm—arranged in a military phalanx;
tava dhé-matä—by your intelligent; çiñyeëa—disciple; drupada-putreëa—Dhåñöadyumna, the
son of Drupada.

O Äcärya! Behold this great army of the Päëòavas, arranged in a military phalanx by
your intelligent disciple Dhåñöa-dyumna, son of Drupada.

Bhävänuväda
With these words Duryodhana is implying, “Dåñöadyumna, the son of Drupada, is indeed
your disciple. He has taken birth only to kill you. Although you knew this, you continued to
give him çikñä (military training). This certainly exposes your dull intelligence.” Here,
Duryodhana has used the word dhématä, intelligent, for Dåñöadyumna. This has a deep
meaning. Duryodhana wants Droëäcärya to realize that, although Dåñöadyumna is
Droëäcärya’s enemy, he learned from Droëäcärya personally how to kill him. Thus he is
very intelligent. Just to arouse the anger of his teacher, Duryodhana diplomatically remarks,
“Now see his great intelligence at the time of employing the fruits of his training.”

Prakäçikä-våtti
Dåñöadyumna: Drupada, The King of Päïcäla, performed a yajïa with the desire to get a
son who would kill Droëäcärya. From the fire of the yajïa a boy appeared holding armour
and weapons. At the same time a voice from the sky predicted that this son of Drupada
would kill Droëa. The brähmaëas named this heroic looking boy Dåñöadyumna. He learned
the dhanur-veda from Droëäcärya, who was extremely benevolent. Although he knew that
one day Dåñöadyumna would kill him, still, with great effort, he trained him in astra-çastra.
Thus Äcärya Droëa was killed by his own disciple in the Mahäbhärata war.
 Çlokas 4-6
v= 'kwjk egs"oklk HkhektqZulek ;qf/kA
;q;q/kkuks  fojkV'p  æqin'p egkjFk%AAÿ AA
/k`"Vdsrq'psfdrku% dkf'kjkt'p oh;Zoku~A
iq#ftRdqfUrHkkst'p 'kSC;'p ujiqÂo%AA‡AA
;q/kkeU;q'p foØkUr mÙkekStk'p oh;Zoku~A
lkSHkæks ækSins;k'p loZ ,o egkjFkk%AAàAA
atra çürä maheñväsä / bhémärjuna-samä yudhi
yuyudhäno viräöaç ca / drupadaç ca mahä-rathaù

dhåñöaketuç cekitänaù / käçiräjaç ca véryavän

purujit kuntibhojaç ca / çaibyaç ca nara-puìgavaù

yudhämanyuç ca vikränta / uttamaujäç ca véryavän

saubhadro draupadeyäç ca / sarva eva mahä-rathäù

atra—present (here); (are) çüräù—mighty; mahä-iñu-äsäù—great bowmen (lit. great arrow-

throwers); samäù—equal; yudhi—in battle; bhéma-arjuna—to Bhéma and Arjuna;
yuyudhänaù—Sätyaki; viräöaù—Viräöa; ca—and; mahä-rathaù—the great chariot fighter;
drupadaù—Drupada; ca—also; dhåñöaketuù—Dhåñöaketu; cekitänaù—Cekitäna; käçiräjaù—
Käçiräja, the King of Käçé (Varaëasi); ca—and; vérya-vän—heroic; purujit—Purujit;
kuntibhojaù—Kuntibhoja; ca—and; çaibyaù—Çaibhya; ca—and; nara-puìgavaù—the best of
men; yudhämanyuù—Yudhämanyu; ca—and; vikräntaù—achiever of victory; uttamaujäù—
Uttamaujä; ca—and; vérya-vän—heroic; saubhadraù—Abhimanyu, son of Subhadrä;
draupadeyäù—the sons of Draupadi; ca—and; sarve—all; eva—these; mahä-rathäù—great
chariot fighters.

Present in this army are mighty bowmen, equal in combat to Arjuna and Bhéma, such
as Sätyaki, King Viräöa and the great warrior Drupada. Also present are Dhåñöaketu and
Cekitäna, heroic Käçiräja, Purujit, Kuntibhoja, the most valiant Çaibya, and other noble
men such as the victorious Yudhämanyu, the powerful Uttamaujä, Abhimanyu, as well as
Pratibindhya and the other sons of Draupadé. All of these are mahärathés.

Bhävänuväda
Here, the word maheñväsäù means that all these great warriors carry strong bows which
cannot be broken by the enemy. The word yuyudhäna refers to Sätyaki. Saubhadraù refers to
Abhimanyu, and Draupadeyäù indicates the sons of the five Päëòavas born from Draupadé,
headed by Pratibindhya. The characteristics of a mahärathé are now described here. Among a
group of great warriors who are expert in astra-çastra, one who can fight against ten
thousand warriors single-handedly is called a mahärathé. One who can fight alone against
unlimited warriors is known as an atirathé. One who can only fight with a single person is
known as a yoddhä, and one who requires assistance to defeat a single opponent is called an
arddharathé.
 Prakäçikä-våtti
Yuyudhäna: Yuyudhäna is another name for the heroic Sätyaki. He was a very dear
servant of Çré Kåñëa, extremely valiant and an atirathé among the commanders-in-chief of the
Yädava army. He learned the secrets of astra-çastra from Arjuna. In the Mahäbhärata conflict
he fought on the side of the Päëòavas.
Viräöa: Viräöa was the pious king of the land of Matsya. The Päëòavas spent one year
incognito under his shelter. His daughter, Uttarä, later married Abhimanyu, the famous son
of Arjuna. Viräöa was killed in the Mahäbhärata war along with his sons Uttara, Sveta and
Çaìkha.
Drupada: Drupada was the son of Påñata, the king of Päïcäla. Since Mahäräja Påñata and
Maharñi Bharadväja, the father of Droëäcärya were friends, Drupada and Droëäcärya were
also friends in their childhood. Later, when Drupada became king, Droëäcärya approached
him for financial help, but Drupada insulted him. Droëäcärya did not forget this disrespect.
When Arjuna completed his education in astra-çastra, Droëäcärya asked Arjuna to capture
Drupada and offer him at Droëa’s feet as guru-dakñiëä. Arjuna followed his order.
Droëäcärya took half of Drupada’s kingdom and then released him. To avenge this insult,
Drupada performed a yajïa in which Draupadé and Dåñöadyumna appeared from the fire.
Cekitäna: Cekitäna was a Yädava in the dynasty of Våñëi. He was a very chivalrous
mahärathé and was one of the commanders-in-chief of the Päëòava army. In the
Mahäbhärata war he met his death at the hands of Duryodhana.
Käçiräja: Käçiräja was the king of Käçé. He was born from a part of the asura Dérghajihva.
A valiant and courageous hero, he fought on the side of the Päëòavas.
Purujit and Kuntibhoja: Purujit and Kuntibhoja were brothers of Kunté, the mother of
the Päëòavas, and were thus the maternal uncles of the Päëòavas. In the Mahäbhärata war
they were killed by Droëäcärya.
Çaibya: Çaibya was the father-in-law of Mahäräja Yudhiñöhira. His daughter Devikä was
married to Yudhiñöhira Mahäräja. He is known as nara-puìgava, the best of men, and was
recognized as a powerful, heroic warrior.
Yudhämanyu and Uttamaujä: Yudhämanyu and Uttamaujä were actual brothers and
princes of the Päïcäla kingdom. They were valiant and powerful. At the end of the
Mahäbhärata war, they were killed by Açvatthämä.
Saubhadra: Bhagavän Çré Kåñëa’s sister, Subhadrä, was married to Arjuna. The heroic
Abhimanyu was born from the womb of Subhadrä, and therefore he is also known as
Saubhadra. He received training in astra-çastra from his father Arjuna and from Çré
Balaräma. He was an exceptionally chivalrous hero and a mahärathé. At the time of the
Mahäbhärata war he was sixteen years old. In the absence of Arjuna, Abhimanyu alone was
able to penetrate the cakra-vyüha, a special military formation which had been arranged by
Droëäcärya. Trapped in the vyüha he was unjustly killed by the combined efforts of seven
mahärathés, including Droëa, Kåpäcärya and Karëa.
Draupadeya: Draupadé gave birth to a son from each of the five Päëòavas. Their names
were Pratibindhya, Sutasoma, Çrutakarmä, Çatänéka and Çrutasena. Collectively, they were
known as Draupadeya. Their fathers were Yudhiñöhira, Bhéma, Arjuna, Nakula and
Sahadeva respectively. At the end of the Mahäbhärata war Açvatthämä, desiring to please
his friend Duryodhana, killed these five princes at night as they slept.
In addition to the names of the warriors mentioned by Duryodhana, there were many
other mahärathés in the army of the Päëòavas. Duryodhana has referred to all of them by
using the words sarva eva.

Çloka 7
vLekdUrq fof'k"Vk ;s rkfékcks/k f}tksÙkeA
uk;dk ee lSU;L; laKkFkÑ rku~ czohfe rsAAìAA
asmäkantu viçiñöä ye / tän nibodha dvijottama
näyakä mama sainyasya / saàjïrthaà tän bravémi te

dvija-uttama—O best of the twice-born; saàjïa-artham—for your information; nibodha—be

informed; bravémi—I am mentioning; te—to you; tän—the names; ye—who; (are) tu—indeed;
viçiñöäù—outstanding warriors; näyakäù—commanders; mama sainyasya—of the soldiers;
asmäkam—of our army.

O Dvija-uttama, best of the brähmaëas, for your information I am also mentioning the
names of those outstanding warriors along with the commanders of my army.

Bhävänuväda
Here, the word nibodha means ‘please understand’, and saàjïärtham means ‘for your
precise knowledge’.

Çlokas 8-9
Hkoku~ Hkh"e'p d.kZ'p Ïi'p lfefr´t;%A
v'oRFkkek fod.kZ'p lkSenfÙktZ;nzFk%AAëAA
vU;s p cgo% 'kwjk enFksZ R;äthfork%A
ukuk'kL=izgj.kk% losZ ;q¼fo'kkjnk%AA‹AA
bhavän bhéñmaç ca karëaç ca / kåpaç ca samitiïjayaù
açvatthämä vikarëaç ca / saumadattir jayadrathaù

anye ca bahavaù çürä / mad-arthe tyakta-jévitäù

nänä-çastra-praharaëäù / sarve yuddha-viçäradäù

bhavän—your good self; bhéñmah—Grandsire Bhéñma; ca—and; karëaù—Karëa; ca—and;

kåpaù—Kåpäcärya; (are) samitiïjayaù—always victorious in battle; ca—and; açvatthämä—
Açvatthämä; vikarëaù—Vikarëa; ca—also; saumadattiù—Bhüriçravä, the son of Somadatta;
jayadrathaù—the king of Sindhu, Jayadratha; anye—other than those mentioned before;
(there are) ca—also; bahavaù—many other; çüräù—heroes; tyakta-jévitäù—bound by a vow to
give up their life; mat-arthe—for my sake; praharaëäù—equipped with; nänä—many; çastra—
weapons; sarve—all of them; (are) yuddha-viçäradäù—expert in warfare.

In my army there are heroes like your good self (Droëäcärya), Grandsire Bhéñma,
Karëa, Kåpäcärya, Açvatthämä, Vikarëa, Bhüriçravä, the son of Somadatta and
Jayadratha, the King of Sindhu, all of whom are ever-victorious in battle. There are many
other heroes who are prepared to give up their lives for my sake. All are equipped with
varieties of astra-çastra and are expert in warfare.

Bhävänuväda
Here the word somadattiù refers to Bhüriçravä. Tyakta-jévitäù denotes a person who is
determined to do whatever is required of him, having properly realized that he will be
greatly benefitted whether he survives or not. In Gétä (11.33) Bhagavän says, “O Arjuna! All
these persons have already been killed by Me; you need only become an instrument.” In
accordance with this statement, Sarasvaté-devé made the word tyakta-jévatäù come from the
mouth of Duryodhana, indicating that his army had already been destroyed.

Prakäçikä-våtti
Kåpäcärya: In the lineage of Gautama, there was a åñi by the name of Çaradvän. Once,
after seeing the apsarä Jänapadé, his semen spontaneously fell on a clump of forest grass.
This semen became divided in two parts, from which a boy and a girl were born. The girl
was named Kåpé and the son, Kåpa. Kåpa later became renowned as a great warrior.
Çaradvän ¬ñi personally endowed Kåpa with expertise in dhanurveda and other arts. Kåpa
was exceedingly valiant and pious. In the battle of Mahäbhärata he fought on the side of the
Kauravas. After the battle, Mahäräja Yudhiñöhira appointed him to train Prince Parékñit.
Açvatthämä: Kåpé, the sister of Kåpäcärya, was married to Droëäcärya. From her womb
Açvatthämä was born, being a combination of the portions of Lord Çiva, Yama, käma (lust)
and krodha (anger). He learned the çästras and astra-çastra (science of weaponry) from his
father, Droëäcärya. He also accepted the responsibility of being the last commander-in-chief
of the Kauravas in the battle of Mahäbhärata. He killed the five sons of Draupadé while they
were in deep sleep, having mistaken them for the five Päëòavas. In retaliation, the Päëòavas
insulted him severely and forcibly removed a jewel which was a part of his forehead. After
this insult, burning with anger, he attempted to kill the unborn Parékñit Mahäräja, who was
the sole heir to the Päëòava dynasty, by targeting his brahmästra at the child in the womb of
Uttarä, the wife of Abhimanyu. However, Bhagavän Çré Kåñëa who is bhakta-vatsala,
affectionate to His bhaktas, invoked His sudarçana cakra to protect Mahäräja Parékñit in the
womb.
Vikarëa: Vikarëa was one of the one hundred sons of Dhåtaräñöra. He was killed by
Bhémasena in the Mahäbhärata war.
Somadatta: Somadatta was the son of Bähléka and the grandson of King Pratéka of the
Kuru dynasty. In the battle of Mahäbhärata he was killed by Sätyaki.
Bhüriçravä: Bhüriçravä was the son of King Somadatta in the Candra-vaàça (Moon-
dynasty). He was a highly courageous and famous king. In the Mahäbhärata conflict he was
killed by Sätyaké.
Çastra: A weapon such as a sword or sabre, that is used to kill others in hand-to-hand
combat, is called a çastra.
Astra: A weapon such as an arrow, that is thrown at the enemy, is known as an astra.

Çloka 10
vi;kZIra rnLekda cya Hkh"ekfHkjf{kre~A
i;kZIra fRonesrs"kka cya HkhekfHkjf{kre~AAùŒAA
aparyäptaà tad asmäkaà / balaà bhéñmäbhirakñitam
paryäptaà tv idam eteñäà / balaà bhémäbhirakñitam
asmäkam—our; tat balam—military strength; abhirakñitam—well protected; bhéñma—by
Grandsire Bhéñma; (is) aparyäptam—incompetent; tu—but; idam—this; balam—strength;
eteñäm—of the Päëòavas; abhirakñitam—well protected; bhéma—by Bhéma; (is) paryäpta—
competent.

Our forces, though protected by Bhéñma, are not sufficient. On the other hand the army
of the Päëòavas, under the careful protection of Bhéma, is fully competent.

Bhävänuväda
Here, the word aparyäptam means incompetent or insufficient. That is, the Kauravas are
not competent and are of insufficient strength to fight with the Päëòavas. Bhéñma-
abhirakñitam means, “Although our army is well-protected by Grandsire Bhéñma, who is
endowed with extremely fine intelligence and expertise both in çastra (weaponry) and çästra
(knowledge), the strength of this force is still insufficient because Bhéñma is favouring both
sides.” Paryäptaà bhémä-bhirakñitam means, “But the army of the Päëòavas, though protected
by Bhéma, who is less expert in çästra and çastra, is competent to fight with us.” It is
indicated by these statements that Duryodhana is feeling deeply apprehensive.

Prakäçikä-våtti
Grandsire Bhéñma is an unparalleled hero. He received a boon from his father that he
could die at the time of his own choosing. He is unconquerable. Although he is fighting on
the side of Duryodhana, he is fully affectionate toward the Päëòavas and does not want
them to be destroyed. Because he is concerned for the welfare of both sides, the army led by
him will not be able to fight with expertise in the battle. Moreover, Bhéñma cannot use his
full ability to fight against the Päëòavas. Therefore, the army headed by him is described as
aparyäpta, incompetent or insufficient. On the other side, Bhéma, who is not as great a hero
as Bhéñma, will use his full ability to gain victory for his side. Thus the army under his
leadership has been described as paryäpta, competent or sufficient.

Çloka 11
v;us"kq  p losZ"kq ;FkkHkkxeofLFkrk%A
Hkh"eesokfHkj{kUrq HkoUr% loZ ,o fgAAùùAA
ayaneñu ca sarveñu / yathä-bhägam avasthitäù
bhéñmam eväbhirakñantu / bhavantaù sarva eva hi

eva—surely; (being) avasthitäù—situated; bhavantaù—you; sarve—all; yathä-bhägam—in the

assigned positions; ayaneñu—at the entry points; sarveñu—all; ca—and; bhéñmam—unto
Grandsire Bhéñma; eva hi—certainly; abhirakñantu—protect in every respect.

Therefore you must all remain in your strategically assigned positions at the entry
points and give protection to Grandsire Bhéñma in every respect.

Bhävänuväda
Duryodhana is saying, “Therefore all of you (Droëa and others) have to be careful.” For
this purpose only he tells them, “Divide yourselves among all the phalanx entrances and do
not leave your assigned areas in the battle. In this way, Bhéñma will not be killed from
behind while fighting the enemy. Right now, Bhéñma’s strength is our very life.”
 Çloka 12
rL; l´tu;u~ g"kÑ dq#o`¼% firkeg%A
Ìlgukna fou|ksPpS% 'kÌa n/ekS izrkioku~AAù„AA
tasya saïjanayan harñaà / kuru-våddhaù pitämahaù
siàha-nädaà vinadyoccaiù / çaìkhaà dadhmau pratäpavän

pitämahaù—Bhéñma (the Grandsire); pratäpa-vän—the valiant; kuru-våddhaù—elder Kuru;

(very loudly) dadhmau—blew; tasya—his; çaìkham—conch-shell; vinadya—vibrating;
uccaiù— siàha-nädam—with a sound like a lion’s roar; saïjanayan—giving (Duryodhana);
harñam—joy.

Then Grandsire Bhéñma, the valiant elder of the Kuru dynasty, loudly blew his conch-
shell making a sound like the roar of a lion and thus delighted the heart of Duryodhana.

Bhävänuväda
Grandsire Bhéñma became very pleased to hear Duryodhana’s glorification of him in
front of Droëäcärya. Producing a sound like the roar of a lion, the elderly Kuru, Bhéñma,
blew his conch-shell to remove Duryodhana’s fear and make him cheerful.

Çloka 13
rr% 'kÌk'p Hks;Z'p i.kokudxkseq[kk%A
lglSokH;gU;Ur l 'kCnLrqey
q ks·Hkor~AAùéAA
tataù çaìkhäç ca bheryaç ca / paëavänaka-gomukhäù
sahasaiväbhyahanyanta / sa çabdas tumulo’bhavat

tataù—thereafter; çaìkhäù—conch-shells; ca—and; bheryaù—kettledrums; ca—and; paëava-

änaka—small drums and mådaìgas; gomukhäù—horns and trumpets; sahasä—suddenly;
abhyah-anyanta—were sounded; eva—indeed; saù—that; çabdaù—sound; abhavat—was;
tumulaù—tumultuous.

Thereafter, conch-shells, kettledrums, small drums, mådaìgas, horns, trumpets and

various other instruments were suddenly sounded, creating a tumultuous, fearsome
sound.

Bhävänuväda
The purpose of this çloka beginning with the word tataù, is simply to express that both
sides displayed their enthusiasm for war immediately thereafter. Here, paëaväù, änakäù and
gomukhäù refer respectively to the small drum, mådaìga, and various horns and trumpets.

Çloka 14
rr% 'osrSgZ;S;qZäs egfr L;Unus fLFkrkSA
ek/ko% ik.Mo'pSo fnO;kS 'kÌkS izn/erq%AAùÿ AA
tataù çvetair hayair yukte / mahati syandane sthitau
 mädhavaù päëòavaç caiva / divyau çaìkhau pradadhmatuù

tataù—thereafter; mädhavaù—Çré Kåñëa; ca—and; eva—certainly; päëòavaù—Arjuna;

sthitau—situated; mahati—on a great; syandane—chariot; yukte—being yoked; çvetaiù—with
white; hayaiù—horses; pradadhmatuù—blew; divyau—divine; çaìkhau—conch-shells.

Then Çré Kåñëa and Arjuna, stationed on a great chariot drawn by white horses, blew
their divine conch-shells.

Çloka 15
ik´ptU;a â"khds'kks  nsonÙka /ku´t;%A
ikS.Mªa n/ekS egk'kÌa HkhedekZ o`dksnj%AAù‡AA
päïcajanyaà håñékeço / devadattaà dhanaïjaya
pauëòåaà dadhmau mahä-çaìkhaà / bhéma-karmä våkodaraù

håñéka-éçaù—Håñékeça (Çré Kåñëa, the master of the senses); dadhmau—blew; päïcajanyam—

the conch-shell named Päïcajanya; dhanaïjayaù—Arjuna ; (blew) devadattam—the conch-
shell named Devadatta; våka-udaraù—lit. wolf-belly, Bhémasena, the voracious eater; bhéma-
karmä—the performer of Herculean tasks; mahä-çaìkham—(blew) the great conch-shell;
pauëòåam—named Pauëòra.

Håñékeça Çré Kåñëa blew His conch-shell known as Päïcajanya; Dhanaïjaya blew his
conch known as Devadatta; and Bhéma, the performer of Herculean tasks, blew his great
conch known as Pauëòra.

Prakäçikä-våtti
Päïcajanya: After completing His education in the äçrama of His guru, Çré Kåñëa
requested His guru and his wife to accept some guru-dakñiëä. As their guru-dakñiëä, they
asked that their son, who had drowned in the ocean, be returned to them alive and well.
Inquiring from Varuëa, the presiding deity of the ocean, Çré Kåñëa discovered that His guru’s
son had been swallowed by an ocean-dwelling asura who was in the body of a snail, named
Päïcajanya. However, after killing Päïcajanya, Çré Kåñëa did not find the boy inside his
belly. From there Çré Kåñëa went to Mahäkälapuré, brought back His guru’s son, and
presented the boy to His guru as dakñiëä. Since Çré Kåñëa accepted the external limb (the
shell) from the body of the asura Päïcajanya as His conch, it is known as Päïcajanya.

Çloka 16
vuUrfot;a jktk dqUrhiq=ks ;qf/kf"Bj%A
udqy% lgnso'p lq?kks"kef.kiq"idkSAAùàAA
anantavijayaà räjä / kunté-putro yudhiñöhiraù
nakulaù sahadevaç ca / sughoña-maëipuñpakau

räjä—the king; yudhiñöhiraù—Yudhiñöhira; kunté-putraù—the son of Kunté; (blew) ananta-

vijayam—the conch named Anantavijaya (meaning limitless victory); nakulaù—Nakula; ca—
and; sahadevaù—Sahadeva; (blew) sughoña-maëipuñpakau—the conches named Sughoña and
Maëipuñpaka.

Mahäräja Yudhiñöhira, the son of Kunté, blew the conch named Anantavijaya; Nakula
blew the Sughoña conch and Sahadeva blew the conch known as Maëipuñpaka.

Çlokas 17-18
dk';'p ijes"okl% f'k[k.Mh p  egkjFk%A
/k`"V|qEuks fojkV'p lkR;fd'pkijkftr%AAùìAA
æqinks ækSins;k'p loZ'k% i`fFkohirsA
lkSHkæ'p egkckgq% 'kÌkUn/eq% i`FkDi`Fkd~AAùëAA
käçyaç ca parameñväsaù / çikhaëòé ca mahä-rathaù
dhåñöadyumno viräöaç ca / sätyakiç cäparäjitaù

drupado draupadeyäç ca / sarvaçaù påthivé-pate

saubhadraç ca mahä-bähuù / çaìkhän dadhmuù påthak påthak

påthivé-pate—O lord of the earth; parama-iñu-äsaù—the excellent wielder of arrows; käçyaù—

the king of Käçé; ca—and; çikhaëòé—Çikaëòhé; mahä-rathaù—the great chariot fighter; ca—
also; dhåñöadyumnaù—Dhåñöadyumna; viräöaù—Viräöä; ca—and; aparäjitaù—the
unconquerable; sätyakiù—Sätyaki; ca—and; drupadaù—Drupada; ca—and; draupadeyäù—the
sons of Draupadé; ca—also; mahä-bähuù—mighty-armed; saubhadraù—Abhimanyu, the son
of Subhadrä; dadhmuù—blew; påthak påthak—respective; çaìkhän—conch-shells; sarvaçaù—
on all sides.

O King of the earth, Dhåtaräñöra! That great archer the King of Käçé; the mahärathé
Sikhaëòé; Dåñöadyumna and the King of Viräöa; the unconquerable Sätyaki; King
Drupada; the sons of Draupadé; and Abhimanyu the son of Subhadrä then loudly
resounded their respective conchshells on all sides.

Bhävänuväda
Päïcajanya and others are the names of conches belonging to Çré Kåñëa and various
warriors on the battlefield. Aparäjitaù means one who cannot be defeated by anyone, or one
who is adorned with a bow.

Çloka 19
l ?kks"kks /kkrZjk"Vªk.kka ân;kfu O;nkj;r~A
uHk'p i`fFkoh´pSo rqeqyks·H;uqukn;u~AAù‹AA
sa ghoño dhärtaräñöräëäà / hådayäni vyadärayat
nabhaç ca påthivéïcaiva / tumulo ‘bhyanunädayan

abhi-anunädayan—reverberating; påthivém—on the earth; ca;—and also; nabhaù—in the sky;

saù—that; tumulaù—tumultous; ghoñaù—sound; eva—indeed; vyadärayat—shattered;
hådayäni—the hearts; dhärtaräñöräëäm—of Dhåtäräñöra’s sons.
 Reverberating between earth and sky, the tumultuous sound of those conches
shattered the hearts of the sons of Dhåtaräñöra.

Çloka 20
vFk O;ofLFkrkUn`"V~ok /kkrZjk"Vªku~ dfi/ot%A
izo`Ùks 'kL=lEikrs /kuq#|E; ik.Mo%A
â"khds'ka rnk okD;fenekg eghirsAA„ŒAA
atha vyavasthitän dåñövä / dhärtaräñörän kapi-dhvajaù
pravåtte çastra-sampäte / dhanur udyamya päëòavaù
håñékeçaà tadä väkyam / idam äha mahé-pate

mahé-pate—O Lord of the earth; atha—thereupon; dåñövä—seeing; dhärtaräñörän—the sons of

Dhåtaräñöra; vyavasthitän—situated; kapi-dhvajaù—(Arjuna) whose flag was marked with
Kapi (Hanumän); päëòavaù—Arjuna, the son of Päëòu; udyamya—taking up; (his) dhanuù—
bow; pravåtte—while about to embark; çastra-sampäte—in releasing his arrows; tadä—then;
äha—spoke; idam—these; väkyam—words; håñékeçam—unto Çré Kåñëa, the master of the
senses.

O King, after seeing your sons in military array, Kapi-dhvaja, Arjuna, raised his bow
and prepared to shoot his arrows. He then spoke the following words to Çré Håñékeça.

Prakäçikä-våtti
Kapi-dhvaja: Kapi-dhvaja is a name for Arjuna that denotes the presence of the mighty
Hanumän on the flag of his chariot. Arjuna was very proud of his skill in archery. Once, he
was strolling on the bank of a river, carrying his Gäëòéva bow. There he saw an old monkey.
Paying obeisances to him, Arjuna asked, “Who are you?”
The monkey politely replied, “I am Hanumän, servant of Çré Räma.”
Arjuna then asked, “Are you the servant of the same Räma, who, unable to make a bridge
of arrows over the ocean, employed monkeys to build a bridge of stones? It was only then
that His army could cross the ocean. If I had been there at that time, I would have built such
a strong bridge of arrows that the entire army could have easily crossed over.”
Hanumän replied very politely, “But your bridge would not have endured the weight of
even the weakest monkey in Çré Räma’s army.”
Arjuna said, “I am going to make a bridge of arrows over this river and you may cross it
with as heavy a load as you can carry.”
Hanumän then expanded himself into a huge form and jumped towards the Himalayan
mountains. He returned with heavy stones tied to every hair on his body. As soon as he
placed one foot on the bridge it started to quiver but, surprisingly enough, did not break.
Arjuna trembled in fear. Remembering his worshipable Deity, Çré Kåñëa, he prayed, “O
Lord! The honour of the Päëòavas is in Your hands.”
When Hanumän put the full weight of both his feet on the bridge, he was astonished to
find that it did not break. If the bridge did not break, it would be a matter of great shame for
him. Within his heart, Hanumän remembered his worshipable Lord, Çré Rämacandra.
Meanwhile, his glance fell upon the water below the bridge, where he saw streams of blood
flowing. Hanumän immediately jumped off and peered below the bridge. “Oh! What is this?
My worshipable Lord, Çré Rämacandra, is personally supporting the bridge of sharp arrows
on His back!” He at once fell at the lotus feet of Çré Rämacandra.
At the same time, Arjuna saw the Lord not as Çré Räma but as Çré Kåñëa. Both Hanumän
and Arjuna bowed their heads before their worshipable Lord, who said, “There is no
difference between these two forms of Mine. I, Kåñëa, in the form of Çré Räma, come to
establish the bounds of morality and proper dharmic conduct (maryädä) and, in this very
form of lélä-puruñottama Kåñëa, I am akhila rasämåta mürti, the personification of the nectar of
all rasas. From today onwards, you, who are both My servants, should become friends. In a
battle in the near future, the mighty Hanumän, situated on the flag of Arjuna’s chariot, will
give him protection in all respects.”
For this reason, Hanumän graced the flag of Arjuna’s chariot in the battle of
Mahäbhärata. Arjuna thus received the name Kapi-dhvaja, or one who has a monkey on his
flag.

Çlokas 21-23
vtqZu mokp
lsu;ks#Hk;kseZ/;s jFka LFkki; es·P;qrAA„ùAA
;konsrkfékjh{ks·ga ;ks¼qdkekuofLFkrku~A
dSeZ;k lg ;ks¼O;efLeu~ j.kleq|esAA„„AA
;ksRL;ekukuos{ks·ga ; ,rs·= lekxrk%A
/kkrZjk"VªL; nqcqZ¼s;qZ¼s fiz;fpdh"kZo%AA„éAA
arjuna uväca
senayor ubhayor madhye / rathaà sthäpaya me ‘cyuta

yävad etän nirékñe ‘haà / yoddhu-kämän avasthitän

kair mayä saha yoddhavyam / asmin raëa-samudyame

yotsyamänän avekñe ‘haà / ya ete ‘tra samägatäù

dhärtaräñörasya durbuddher / yuddhe priya-cikérñavaù

arjunaù uväca—Arjuna said; acyuta—O infallible one; sthäpaya—please place; me—my;

ratham—chariot; madhye—in the midst; ubhayoù—of the two; senayoù—armies; aham—I;
nirékñe—wish to examine; yävat—as many as (they are); etän—all these; avasthitän—arrayed
on the battlefield; yoddhu-kämän—desiring battle; kaiù—with which fighters; saha—together;
mayä—with me; yoddhavyam—there should be a fight; asmin—in this; samudyame—
strenuous; raëa—battle; aham avekñe—I wish to see; yotsyamänän—those who wish to fight;
ete—those; ye—who; cikérñavaù—desire; priya—well being; yuddhe—in the fight;
durbuddheù—for the evil-minded; dhärtaräñörasya—son of Dhåtaräñöra; samägatäù—
assembled; atra—here.

Arjuna said: O Acyuta! Please place my chariot between the two armies so I may
observe all who desire to fight in this great battle. I want to see all those warriors, the
well-wishers of the evil-minded son of Dhåtaräñöra, who have assembled here.
 Çlokas 24-25
l´t; mokp
,oeqäks â"khds'kks xqMkds'ksu  HkkjrA
lsu;ks#Hk;kseZ/;s LFkkif;Rok jFkksÙkee~AA„ÿ AA
Hkh"eæks.kizeq[kr% losZ"kk´p eghf{krke~A
mokp ikFkZ i';Srku~ leosrku~ dq:fufrAA„‡AA
saïjaya uväca
evam ukto håñékeço / guòäkeçena bhärata
senayor ubhayor madhye / sthäpayitvä rathottamam
bhéñma-droëa-pramukhataù / sarveñäà ca mahékñitäm
uväca pärtha paçyaitän / samavetän kurün iti

saïjayaù uväca—Saïjaya said; bhärata—O descendent of Bhärata; håñékeçaù—Çré Kåñëa,

master of the senses; evam—thus; uktaù—addressed; guòäkeçena—by the conqueror of sleep
(Arjuna); sthäpayitvä—situating; ratha-uttamam—celestial chariot; madhye—in the midst;
ubhayoù—of the two; senayoù—armies; ca—also; pramukhataù—in the presence; sarveñäm—of
all; mahé-kñitäm—the kings of the earth; (headed by) bhéñma—Grandsire Bhéñma; droëa—the
teacher (Droëäcärya); uväca—He said; pärtha—O son of Påthä (Arjuna); paçya—behold;
etän—these; samavetän—assembled; kurün—Kurus; iti—thus.

Saïjaya said: O Bhärata, having thus been addressed by Guòäkeça (Arjuna), Håñékeça
Çré Kåñëa drew the excellent chariot into the midst of both armies in the presence of all
the kings and prominent personalities like Bhéñma, Droëa and others. He then said: O
Pärtha, just behold this assembly of Kurus.
Bhävänuväda
Håñékeçaù means the controller of all senses. Although Kåñëa is Håñékeça, when He
received orders from Arjuna, He became controlled by Arjuna’s sense of speech alone. Aho!
Bhagavän is controlled only by prema. Guòäkeça consists of two words, guòä and akeçä. Guòä
refers to guò (gur, very sweet, unrefined sugar). Just as guò embodies all sweetness, similarly
akeçäù exhibits the sweet taste of the rasa of His affection. Akeçäù refers to the guëa-avatäras;
Viñëu, Brahmä and Maheça. ‘A’ indicates Viñëu, ‘ka’ Brahmä, and ‘iça’ indicates Mahädeva
(Çiva). How can these parts, or guëa-avatäras, manifest their aiçvarya (superiority of
opulence) before a person whose order was followed, out of prema, by Svayaà Bhagavän Çré
Kåñëa, the crest-jewel of all avatäras? Instead, they feel themselves very fortunate by
manifesting the sweet mellow of their affection towards Arjuna, who is therefore known as
Guòäkeça (one who receives sweet affection from the three guëa-avatäras). Indeed, Bhagavän
Mahäviñëu, Para-vyoma-nätha (Lord of the transcendental sky), once admitted to Arjuna, “I
only brought the sons of the brähmaëa here with a desire to see both you and Kåñëa.”
(Çrémad-Bhägavatam 10.89.58)
Guòäkä also means sleep, and one who has control over sleep is called Guòäkeça. It is not
surprising that the same Arjuna by whose prema even Çré Kåñëa, the controller of mäyä,
becomes controlled, conquered just one ordinary function of mäyä called sleep. This is its
hidden meaning.
 Bhéñma-droëa-pramukhataù means in front of Bhéñma and Droëa, and sarveñäà mahékñitäm
means in front of all the other kings also.

Çloka 26
r=ki';fRLFkrku~ ikFkZ% fir¤uFk firkegku~A
vkpk;kZUekrqykUHkzkr¤u~ iq=kUikS=kUl[khaLrFkkA
'o'kqjku~ lqân'pSo lsu;ks#Hk;ksjfiAA„àAA
taträpaçyat sthitän pärthaù / pit n atha pitämahän
äcäryän mätulän bhrät n / puträn pauträn sakhéàs tathä
çvaçurän suhådaç caiva / senayor ubhayor api
atha—thereafter; tatra—there; api—even; ubhayoù—between the two; senayoù—armies
pärthaù—Arjuna, son of Påthä (Kunté); apaçyat—saw; sthitän—situated; pit n—the brothers
of his father; pitämahän—grandfathers; äcäryän—teachers; mätulän—maternal uncles;
bhrät n—cousins; puträn—paternal uncles; pauträn—grandsons; sakhén—friends; tathä—
also; çvaçurän—fathers-in-law; ca—and; eva—certainly; suhådaù—well-wishers.

There, in the midst of both armies, Arjuna saw his paternal uncles, grandfathers,
teachers, maternal uncles, cousins, nephews, grandsons, friends, fathers-in-law and well-
wishers.

Bhävänuväda
Arjuna saw the sons and grandsons of Duryodhana and many others.

Çloka 27
rku~ leh{; l dkSUrs;% lokZu~ cUèkwuofLFkrku~A
Ïi;k ij;kfo"Vks fo"khnfékneczohr~AA„ìAA

tän samékñya sa kaunteyaù / sarvän bandhün avasthitän

kåpayä parayäviñöo / viñédann idam abravét
samékñya—after seeing; sarvän—all;(of) tän—them; bandhün—relatives and friends;
avasthitän—standing near; saù—he; kaunteyaù—Arjuna, the son of Kunté; viñédan—
lamenting; äviñöaù—overcome; parayä—by great; kåpayä—by compassion; abravét—spoke;
idam—thus.

Seeing all his friends and relatives standing near him on the battlefield, Kaunteya,
lamenting and overwhelmed with compassion for them, spoke thus.

Çloka 28
vtqZu mokp
n`"V~oseka Lotuku~ Ï".k ;q;qRlwu~ leofLFkrku~A
lhnfUr ee xk=kf.k eq[k´p ifj'kq";frAA„ëAA

arjuna uväca
 dåñövemäm svajanän kåñëa / yuyutsün samavasthitän
sédanti mama gäträëi / mukhaïca pariçuñyati

arjunaù uväca—Arjuna said; kåñëa—O Kåñëa; dåñövä—after seeing; imäm—all these; sva-
janän—kinsmen; samavasthitän—assembled (here); yuyutsün—desiring battle; mama—my;
gäträëi—limbs; sédanti—are slackening; ca—and; (my) mukham— mouth; pariçuñyati—is
drying up.

Arjuna said: O Kåñëa, seeing all my kinsmen assembled here with a desire to fight, I
feel my limbs weakening and my mouth becoming dry.

Çloka 29
osiFkq'p 'kjhjs es jkseg"kZ'p tk;rsA
xk.Mhoa òalrs gLrkr~ RoDpSo ifjnársAA„‹AA

vepathuç ca çarére me / roma-harñaç ca jäyate

gäëòévaà sraàsate hastät / tvak caiva paridahyate

jäyate—there is; vepathuù— trembling; me çarére—in my body; ca—and; roma-harñaù—hairs

standing on end; ca—and; gäëòévam—my bow called Gäëòiva; sraàsate—is slipping;
hastät—from the hand; ca—also; eva—certainly; (my) tvak—skin; paridahyate—is burning.

My body is trembling and my hair is standing on end. My Gäëòéva bow is slipping

from my hand and my skin is burning.

Çloka 30
u p 'kDuksE;oLFkkrqa Hkzerho p es eu%A
fufeÙkkfu p i';kfe foijhrkfu ds'koAAéŒAA
na ca çaknomy avasthätuà / bhramatéva ca me manaù
nimittäni ca paçyämi / viparétäni keçava
keçava—O Keçava; na çaknomi—I am unable; avasthätum—to remain standing; ca—and; me—
my; manaù—mind; iva—appears; bhramati—to reel; ca—and; paçyämi—I see; viparétäni—in-
auspicious; nimittäni—portents; ca—also.

O Keçava, I am unable to remain standing. My mind appears to be reeling and I detect

only inauspicious omens.

Bhävänuväda
In the statement, “I am living here for the purpose (nimitta) of gaining wealth,” the word
nimitta indicates purpose. Arjuna is saying, “Thereafter, in spite of winning the battle,
attainment of the kingdom will not bring us happiness. Rather, it will be a cause of distress
and sorrow.”

Prakäçikä-våtti
Keçava: Here, the bhakta, Arjuna, is revealing the feelings within his heart by addressing
Bhagavän as Keçava. “Despite killing prominent asuras such as Keçé and others, You always
maintain Your bhaktas. In the same way, please remove the lamentation and delusion from
my heart and maintain me.”
Çrémad-Bhägavatam gives a further, confidential meaning to the word Keçava which is
only for rasika vaiñëavas. Çréla Viçvanätha Cakravarté Öhäkura has explained that the word
Keçava means : keçän vayate saàskärotéti. “Because He arranges the hair of His beloved,
Kåñëa is called Keçava.”

Çloka 31
u p Js;ks·uqi';kfe  gRok  LotuekgosA
u dkÀss fot;a Ï".k u p jkT;a lq[kkfu pAAéùAA
na ca çreyo ‘nupaçyämi / hatvä svajanam ähave
na käìkñe vijayaà kåñëa / na ca räjyaà sukhäni ca

kåñëa—O Kåñëa; ca—also; na anupaçyämi—I do not see; çreyaù—auspiciousness; hatvä—by

killing; (my) sva-janam—own relatives; ähave—in battle; na—nor; käìkñe—do I desire;
vijayam—victory; na—nor; ca—as well; räjyam—kingdom; ca—also; sukhäni—pleasures.

O Kåñëa, I do not see how anything auspicious can arise from killing my own kinsmen
in battle. Nor do I desire victory, the resulting kingdom, or even happiness.

Bhävänuväda
Çreyo na paçyäméti means ‘I do not see anything auspicious’. The sannyäsés who have
attained perfection in yoga, and the warriors who are killed in battle both attain the heavenly
sun planet. From this statement it appears that a person who is killed in battle attains
auspiciousness, but one who kills receives no such sukåti (pious result). One may question
this by saying that a person who kills and is victorious in battle will certainly receive both
fame and the pleasure of sovereignty over a kingdom, therefore it is beneficial for Arjuna to
fight. In answer to this, Arjuna says: na käìkñe. “I do not desire this.”

Çlokas 32-34
Ìd uks jkT;su xksfoUn Ìd HkksxSthZforsu okA
;s"kkeFkZs dkfÀra uks jkT;a Hkksxk% lq[kkfu pAAé„AA
r bes·ofLFkrk ;q¼s izk.kkaLR;DRok /kukfu pA
vkpk;kZ% firj% iq=kLrFkSo p firkegk%AAééAA
ekrqyk% 'o'kqjk% ikS=k% ';kyk% lEcfUèkuLrFkkA
,rkék gUrqfePNkfe  ?urks·fi e/kqlwnuAAéÿ AA
kià no räjyena govinda / kià bhogair jévitena vä
yeñäm arthe käìkñitaà no / räjyaà bhogäù sukhäni ca

ta ime ‘vasthitä yuddhe / präëäàs tyaktvä dhanäni ca

 äcäryäù pitaraù puträs / tathaiva ca pitämahäù

mätuläù çvaçuräù pauträù / çyäläù sambandhinas tathä

etän na hantum icchämi / ghnato ‘pi madhusüdana

govinda—O Govinda; naù—for us; kim—what use; (is there) räjyena—by (having) a kingdom;
kim—what use; (is there) bhogaiù—by (experiencing) pleasures; vä—or even; jévitena—by
having life; te—they; yeñäm—whose; arthe—sake; räjyam—kingdom; bhogäù—enjoyment;
sukhäni—all pleasures; käìkñitam—is desired; naù—by us; ca—also; ime—they; äcäryäù—
teachers; pitaraù—fathers; puträù—sons; tathä—as well; eva—certainly; ca—also;
pitämahäù—grandfathers; mätuläù—maternal uncles; çvaçuräù—fathers-in-law; pauträù—
grandsons; çyäläù—brothers-in-law; sambandhinaù—relatives; avasthitäù—present here;
tyaktvä—giving up; präëän—lives; dhanäni—riches; ca—and; tathä—as well; yuddhe—in
warfare; madhusüdana—O slayer of the asura Madhu; api—even; (if I am) ghnataù—slain; na
icchämi—I do not wish; hantum—to kill; etän—these people.

O Govinda! Of what use to us is a kingdom, enjoyment or even life itself, when those
for whom we desire them; teachers, uncles, sons, grandfathers, maternal uncles, fathers-
in-law, grandsons, brothers-in-law and other relatives, are all standing before us in battle
array, ready to give up their lives and wealth? Therefore, O Madhusüdana, even if they
kill me, I still do not wish to kill them.

Çloka 35
vfi =SyksD;jkT;L;  gsrks% fdUuq eghÏrsA
fugR; /kkrZjk"Vªku~ u% dk izhfr% L;kTtuknZuAAé‡AA
api trailokya-räjyasya / hetoù kinnu mahé-kåte
nihatya dhärtaräñörän naù / kä prétiù syäj janärdana

janärdana—O Janärdana (reliever of distress); nihatya—by killing; dhärtaräñörän—the sons of

Dhåtaräñöra; api—even; hetoù—for the sake of; räjyasya—the kingdom; trai-lokya—of the
three worlds; kim nu—what to speak of; mahé-kåte—the earth; kä—what?; prétiù—
satisfaction; syät—will there be; naù—for us.

O Janärdana, if we kill the sons of Dhåtaräñöra, even for the sake of sovereignty over
the three worlds, what to speak of this earth, what satisfaction will we derive?

Çloka 36
ikiesokJ;snLeku~ gRoSrkukrrkf;u%A
rLekékkgkZ o;a gUrqa /kkrZjk"Vªku~ lckU/koku~A
Lotua fg dFka gRok lqf[ku% L;ke ek/koAAéàAA
päpam eväçrayed asmän / hatvaitän ätatäyinaù
tasmän närhä vayaà hantuà / dhärtaräñörän sa-bändhavän
svajanaà hi kathaà hatvä / sukhinaù syäma mädhava
mädhava—O Mädhava; päpam—sin; eva—certainly; äçrayet—will cling; asmän—to us;
hatvä—by killing; etän—these; ätatäyinaù—aggressors; tasmät—therefore; (it is) na—not;
arhäù—befitting; vayam—for us; hantum—to slay; dhärtaräñörän—the sons of Dhåtaräñöra; sa-
bändhavän—along with relatives; hi—indeed; katham—how?; syäma—will we be; sukhinaù—
happy; hatvä—by killing; sva-janam—our kinsmen.

O Mädhava, we will only incur sin by killing all these aggressors. Therefore, it is
improper to kill Duryodhana and our other relatives. How could we be happy by slaying
our own kinsmen?
Bhävänuväda
According to çruti, there are six types of aggressors (ätatäyé): those who either set fire to
the house, give poison, attack with deadly weapons, steal one’s wealth, usurp one’s land or
abduct one’s wife. Arjuna argues, “O Bhärata, if you say that immediately upon seeing these
six types of aggressors one should kill them without consideration because, according to
çästric injunctions, such killing is proper and no sin is incurred, in reply I say that by killing
those assembled here, we will certainly incur sin.”
There is a reason behind Arjuna’s logic. According to artha-çästra, the science of
economics, to kill an aggressor is proper. The injunctions of artha-çästra, however, are less
important than those of dharma-çästra. As Yäjïavalkya ¬ñi has said, “Know dharma-çästra to
be superior to artha-çästra.” Hence, Arjuna said, “According to dharma-çästra, by killing
äcäryas and others we will certainly incur sin. Not only that, we will not even derive any
mundane pleasure from it.” For this reason, Arjuna uses phrases such as sva-janam.
Prakäçikä-våtti
According to småti-çästra, no sin is incurred by killing six types of aggressors. But by the
statement of çruti: mäà hiàsät sarva bhütäni, the injunction not to kill any living entity is
established. Whenever there seems to be a contradiction between çruti and småti, the
statements of çruti are accepted as superior. This is the instruction of the çästras. Similarly, in
comparison to artha-çästra, the path provided by dharma-çästra should be considered
superior. Following this logic, Arjuna feels that although the sons of Dhåtaräñöra are the
aggressors, sin will be incurred by killing them.
Here, we also see another speciality in the character of Arjuna. At the end of the battle of
Mahäbhärata, Arjuna tied up Açvatthämä as one would tie up an animal and brought him to
the feet of Draupadé for the offense of killing the sons of the Päëòavas. At that time
Draupadé was crying. Being generous and liberal, she said that Açvatthämä, the son of their
guru, should be forgiven. Bhéma, on the other hand, said that he should be killed
immediately. Arjuna, finding himself in a dilemma, looked towards Kåñëa, who said, “A
brähmaëa is not deserving of the death sentence even if he has fallen from his status. On the
other hand, a person who comes to make a lethal attack with weapons must certainly be
killed.” Understanding Çré Kåñëa’s inner intention, Arjuna cut the hair of that unqualified
brähmaëa Açvatthämä, forcibly removed the gem from his forehead and expelled him from
the camp. The internal feeling of Arjuna is that whatever the situation may be, no one can be
happy by engaging in sin. Such a person cannot even receive worldly happiness, what to
speak of transcendental pleasure. Adherence to the Vedas, småti, sadäcära (the injunctions of
saintly behaviour) and self-satisfaction are the four symptoms of dharma. Fighting against
one’s kinsmen is an activity which is contrary to both the Vedas and sadäcära, and brings
with it feelings of repentance.
 Çlokas 37-38
;|I;srs u i';fUr yksHkksigrpsrl%A
dqy{k;Ïra nks"ka fe=æksgs p ikrde~AAéìAA
dFka u Ks;eLekfHk% ikiknLekféko£Ùkrqe~A
dqy{k;Ïra nks"ka izi';fÚtZuknZuAAéëAA
yadyapy ete na paçyanti / lobhopahata-cetasaù
kula-kñaya-kåtaà doñaà / mitra-drohe ca pätakam

kathaà na jïeyam asmäbhiù / päpäd asmän nivarttitum

kula-kñaya-kåtaà doñaà / prapaçyadbhir janärdana

janärdana—O Janärdana; yady api—even though; ete—they; cetasaù—whose hearts;

upahata—are afflicted; lobha—by greed; na paçyanti—do not see; doñam—the fault; kåtam—
incurred; kula-kñaya—in the destruction of the dynasty; ca—and; pätakam—the sin; mitra-
drohe—in treachery to friends; katham—why?; asmäbhiù—we; prapaçyadbhiù—who can see;
doñam—the crime; kula-kñaya—in the destruction of the dynasty; kåtam—in performing; na
jïeyam—should not consider; nivarttitum—to desist; asmät päpät—from this sin.

O Janärdhana, the intelligence of Duryodhana and others has been polluted by greed to
attain the kingdom. Thus, they are unable to conceive of the lawlessness that arises from
destroying the dynasty, or the sin incurred by betraying their friends. But why should we,
who have such knowledge, engage in such improper acts as these?

Bhävänuväda
Arjuna asks, “Aho! Why are we still engaged in this battle?” To answer his own question
he speaks this çloka beginning with the words yady apy.

Prakäçikä-våtti
Arjuna considers that in this battle there are teachers such as Droëäcärya and Kåpäcärya,
maternal uncles such as Çalya and Çakuni, family elders such as Bhéñma, the sons of
Dhåtaräñöra, and relatives and kinsmen such as Jayadratha. Çästra forbids turning against
such persons: åtvik-purohitäcärya-mätulätithi-samçriteù / bäla-våddhäturair-vaidya-jïäti-
sambandhi-bändhavaiù. “One should not quarrel with one who performs yajïa, a family
priest, a teacher, maternal uncle, a guest, those who are dependents, young children, elderly
persons and relatives.”
“But I have to fight with these very persons.” Thus, Arjuna expressed his unwillingness
to fight with his own kinsmen, who now stood before him. “But why are they all determined
to fight with us?” Contemplating this, Arjuna concludes that they have become
overpowered by their petty, selfish interests and have thus lost their ability to discriminate
between what is beneficial and what is not beneficial, between dharma and adharma. As a
result, they have forgotten what sinful reactions are incurred by destroying one’s own
dynasty. “We do not have any selfish motives, so why should we engage in such an
abominable and sinful act?”

Thus ends the Särärtha-Varñiëé Prakäçikä-Våtti by Çré Çrémad Bhaktivedänta

Näräyaëa Mahäräja on the First Chapter of Çrémad Bhagavad-gétä.

Çloka 39
dqy{k;s iz.k';fUr dqy/kekZ% lukruk%A
/keZs u"Vs dqya ÏRLue/keksZ·fHkHkoR;qrAAé‹AA
kula-kñaye praëaçyanti / kula-dharmäù sanätanäù
dharme nañöe kulaà kåtsnam / adharmo ‘bhibhavaty uta

kula-kñaye—when a dynasty is destroyed; sanätanäù—the ancient; kula-dharmäù—religious

traditions of the family; praëaçyanti—perish; (and when) dharme—dharma; (is) nañöe—
lost;(that which is) adharmaù—opposed to dharma; abhibhavati—overpowers; kåtsnam—the
whole; kulam—the family; uta—also.

When a dynasty is destroyed, the ancient dharmic traditions of the family handed
down through that dynasty are also destroyed. Upon the destruction of dharma, the entire
dynasty becomes overpowered by adharma.

Bhävänuväda
Sanätanäù refers to that dharma which has descended through the dynasty from a remote
time.

Çloka 40
v/kekZfHkHkokr~ Ï".k iznq";fUr dqyfL=;%A
L=h"kq nq"Vklq  ok".ksZ; tk;rs o.kZlÁj%AAÿ ŒAA
adharmäbhibhavät kåñëa / praduñyanti kula-striyaù
stréñu duñöäsu värñëeya / jäyate varëa-saìkaraù

kåñëa—O Kåñëa; adharma—against dharma; abhibhavät—having become predominant; kula-

striyaù—ladies of the family; praduñyanti—are polluted; värñëeya—O descendent of Våñëi;
stréñu—when the womanhood; duñöäsu—is so corrupted; varëa-saìkaraù—mixed or impure
progeny; jäyate—are born.

O Kåñëa, when a dynasty is overpowered by adharma, the women of that dynasty

become degraded. O descendant of Våñëi, when women become degraded and unchaste
varëa-saìkaraù (unwanted progeny) are born.

Bhävänuväda
It is adharma which causes them to engage in unchaste activities.

Çloka 41
lÁjks ujdk;So dqy?ukuka dqyL; pA
irfUr firjks ás"kka yqIrfi.MksndfØ;k%AAÿ ùAA
saìkaro narakäyaiva / kula-ghnänäà kulasya ca
 patanti pitaro hy eñäà / lupta-piëòodaka-kriyäù

saìkaraù—such unwanted children; narakäya—make for hellish life; kulasya—for the

dynasty; eva—certainly; eñäm kula-ghnänäm—for those who are destroyers of the dynasty;
ca—also; hi—indeed; pitaraù—the ancestors; (since) piëòa-udaka-kriyäù—their offerings of
sanctified food and water; lupta—are given up; patanti—also fall down.

Such unwanted progeny certainly force hellish conditions upon both the family and
the destroyers of the dynasty. Indeed, their forefathers, bereft of oblations of sanctified
food and water, must also suffer the same fate.

Çloka 42
nks"kSjsrS% dqy?ukuka o.kZlÁjdkjdS%A
mRlk|Urs tkfr/kekZ% dqy/kekZ'p 'kk'ork%AAÿ „AA
doñair etaiù kula-ghnänäà / varëa-saìkara-kärakaiù
utsädyante jäti-dharmäù / kula-dharmäç ca çäçvatäù

etaiù doñaiù—by these faults; kula-ghnänäm—of the destroyers of the family; kärakaiù—
causing; varëa-saìkara—impure progeny; jäti-dharmäù—the dharmic occupation according to
birth; ca—
and; çäçvatäù—the eternal; kula-dharmäù—family tradition; utsädyante—sink into oblivion.

Due to the evil deeds of these destroyers of the dynasty, the teachings of dharma in
accordance with timeless family tradition are sunk into oblivion.

Bhävänuväda
Utsädyante means they disappear.

Çloka 43
mRlékdqy/kekZ.kka euq";k.kka tuknZuA
ujds fu;ra oklks HkorhR;uq'kqJqeAAÿ éAA
utsanna-kula-dharmäëäà / manuñyäëäà janärdana
narake niyataà väso / bhavatéty anuçuçruma

utsanna—devoid of; kula-dharmäëäm—those who have the family traditions; manuñyäëäm—

of such men; janärdana—O Janärdana; narake—in hell; niyatam—always; väsaù—residence;
bhavati—becomes; iti—thus; anuçuçruma—I have heard from authorities.

O Janärdana, I have heard that those who abolish their dynasty’s dharma suffer in hell
for an unlimited period of time.

Çloka 44
vgks cr egRikia dÙkqÑ O;oflrk o;e~A
 ;ækT;lq[kyksHksu gUrqa Lotueq|rk%AAÿ ÿ AA
aho bata mahat-päpaà / karttuà vyavasitä vayam
yad räjya-sukha-lobhena / hantuà svajanam udyatäù

aho—alas; bata—how amazing it is; vayam—we; vyavasitäù—being determined; karttum—to

do; mahat—great; päpam—sin; yat räjya-sukha-lobhena—on account of greed for royal
happiness; udyatäù—are prepared; hantum—to slay; sva-janam—our own kinsmen.

Alas! How amazing it is that we are determined to engage in this great sin. Driven by
greed for royal happiness, we are prepared to slay our own kinsmen.

Çloka 45
;fn ekeizrhdkje'kL=a 'kL=ik.k;%A
/kkrZjk"Vªk j.ks gU;qLrUes {kserja Hkosr~AAÿ ‡AA

yadi mäm apratékäram / açastraà çastra-päëayaù

dhärtaräñörä raëe hanyus / tan me kñemataraà bhavet

yadi—if; çastra-päëayaù—those with weapons in hand; dhärtar-äñöräù—the sons of

Dhåtaräñöra; hanyuù—may kill; mäm—me; apratékäram—not countering, unresisting;
açastram—weaponless; raëe—on the battlefield; tat—that; me—for me; bhavet—would be;
kñemataram—better.

If the fully-armed sons of Dhåtaräñöra were to kill me unarmed and unresisting on the
battlefield, even that would be more auspicious for me.

Çloka 46
l´t; mokp
,oeqDRoktZqu% la[;s jFkksiLFk mikfo'kr~A
fol`T; l'kja pkia 'kksdlafoXuekul%AAÿàAA
saïjaya uväca
evam uktvärjunaù saìkhye / rathopastha upäviçat
visåjya sa-çaraà cäpaà / çoka-saàvigna-mänasaù

saïjayaù uväca—Saïjaya said; evam uktvä—having thus spoken; saìkhye—in the midst of the
battlefield; arjunaù—Arjuna; mänasaù—his mind; saàvigna—distressed; çoka—by
lamentation; ratha-upasthaù—standing on the chariot; upäviçat—sat down; visåjya—throwing
aside; cäpam—his bow; sa-çaram—along with his quivers of arrows.

Saïjaya said: Having spoken these words in the midst of the battlefield, Arjuna, his
mind distracted by lamentation, sat down on the chariot and cast aside his bow and
arrows.
 Bhävänuväda
Saìkhye means in the battle and rathopasthe means on the chariot.

Thus ends the Bhävänuväda of the Särärtha-Varñiëé Öékä by Çréla Viçvanätha

Cakravarté Öhäkura on the First Chapter of Çrémad Bhagavad-gétä, which gives pleasure
to the bhaktas and is accepted by all saintly persons.