Chapter 1 of the Bhagavad Gita is called Arjuna Vishada Yoga, the yoga or discipline of Arjuna’s despair. It has 47 verses in the text used on this page, and it contains no teaching at all. It is a scene: two armies, a pause before the first arrow, and one man who cannot go on. The Gita’s teaching grows out of that pause, so this chapter is worth reading slowly before you move to chapter 2.
Where we are in the story
The Gita sits inside the Bhishma Parva, the sixth book of the Mahabharata. The old king Dhritarashtra is blind and cannot see the battle. His minister Sanjaya, who in the Mahabharata’s own telling was given the power to see events at a distance, describes the war to him. That is why the chapter begins with the king’s question and why many verses begin with “Sanjaya said”. The Gita is therefore a conversation that is overheard and then retold: Krishna speaks to Arjuna, Sanjaya reports it, and Dhritarashtra listens.
The war is between two branches of one family, the Pandavas, the five sons of Pandu, and the Kauravas, the hundred sons of Dhritarashtra, led by Duryodhana. The ground is Kurukshetra. In the first verse it is called dharmakshetra, a field of dharma, which already hints that this is more than a battle of armies.
How the chapter moves
- Verses 1 to 11: Dhritarashtra asks what happened. Sanjaya describes Duryodhana going to his teacher Drona and naming the heroes on both sides. His tone is anxious: he measures his own army against the other and asks his commanders to protect Bhishma.
- Verses 12 to 19: Conches and drums sound, one after another. Each hero has a named conch. Krishna’s is the Panchajanya and Arjuna’s is the Devadatta.
- Verses 20 to 27: Arjuna, whose banner carries a monkey, raises his bow, then asks Krishna to drive the chariot into the space between the armies so that he can look at those he must fight. Krishna does so and says, simply, look. Arjuna sees fathers’ generation, teachers, uncles, brothers, sons, grandsons and friends on both sides.
- Verses 28 to 46: Arjuna’s body fails and then his arguments begin. First he speaks of fear and weakness (28 to 31), then of the worthlessness of victory (32 to 37), then of the ruin of the family and its customs (38 to 44), and finally of the sin he feels he would be committing (45 to 46).
- Verse 47: He sits down on the chariot and lets the bow fall.
Who is who
The chapter uses many names for the same two people. This table helps with the verses below.
| Name | Who is meant | What it means |
|---|---|---|
| Hrishikesha, Keshava, Govinda, Madhava, Madhusudana, Janardana, Achyuta, Varshneya | Krishna | Titles and family names: lord of the senses, slayer of the demon Keshi, protector of cows, of the Madhu line, slayer of the demon Madhu, the one who is prayed to, the unfallen, of the Vrishni clan |
| Partha, Kaunteya, Dhananjaya, Gudakesha, Kapidhvaja, Pandava | Arjuna | Son of Pritha (Kunti), winner of wealth, conqueror of sleep (one traditional meaning), the one with the monkey banner, son of Pandu |
| Bharata, Mahipati, Prithivipati | Dhritarashtra | Addressed by Sanjaya as descendant of Bharata and lord of the earth |
A note on verses 40 to 44
Arjuna’s argument in verses 40 to 44 draws on ideas about family duty, the order of society and the rites for ancestors. These are the assumptions of the time in which the poem was composed, spoken by a character in distress, and they are not the Gita’s own teaching. Krishna never answers them point by point. What he answers, from chapter 2 onward, is the despair underneath them. This site presents the verses as they stand and does not treat Arjuna’s reasoning as advice.
The text, transliteration and meaning
Each card gives the speaker, the verse in Devanagari, a simple transliteration and a meaning in plain English. The Devanagari is produced from the critical edition’s Roman text, as explained on the Bhagavad Gita hub. A numbered list below lets you jump to any verse.
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः
मामकाः पाण्डवाश्चैव किमकुर्वत संजय ॥ १.१ ॥
Dharmakshetre kurukshetre samaveta yuyutsavah
Mamakah pandavash chaiva kim akurvata sanjaya
MeaningOn the field of dharma, the field of the Kurus, my sons and the sons of Pandu have gathered, eager to fight. Sanjaya, tell me what they did.
NoteThe whole Gita is told as a reply to this question. The first word, dharmakshetre, sets the tone: the field of war is also called a field of dharma, a place where right and wrong will be tested.
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा
आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥ १.२ ॥
Drishtva tu pandavanikam vyudham duryodhanas tada
Acharyam upasangamya raja vachanam abravit
MeaningSeeing the Pandava army drawn up in battle formation, King Duryodhana went to his teacher Drona and spoke to him.
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १.३ ॥
Pashyaitam panduputranam acharya mahatim chamum
Vyudham drupadaputrena tava shishyena dhimata
MeaningLook, teacher, at this great host of the sons of Pandu, arranged in formation by your own clever pupil, the son of Drupada.
अत्र शूरा महेष्वासा भीमार्जुनसमा युधि
युयुधानो विराटश्च द्रुपदश्च महारथः ॥ १.४ ॥
Atra shura maheshvasa bhimarjunasama yudhi
Yuyudhano viratash cha drupadash cha maharathah
MeaningHere are mighty archers who match Bhima and Arjuna in battle: Yuyudhana, Virata and Drupada, each a great chariot warrior.
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुंगवः ॥ १.५ ॥
Dhrishtaketush chekitanah kashirajash cha viryavan
Purujit kuntibhojash cha shaibyash cha narapungavah
MeaningHere too are Dhrishtaketu, Chekitana and the brave king of Kashi, and Purujit, Kuntibhoja and Shaibya, the best of men.
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ १.६ ॥
Yudhamanyush cha vikranta uttamaujash cha viryavan
Saubhadro draupadeyash cha sarva eva maharathah
MeaningYudhamanyu the valiant and brave Uttamaujas are here, with the son of Subhadra and the sons of Draupadi: all of them great chariot warriors.
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ १.७ ॥
Asmakam tu vishishta ye tan nibodha dvijottama
Nayaka mama sainyasya sanjnartham tan bravimi te
MeaningNow learn, best of the twice-born, who stands out on our side. I name the leaders of my army so that you know them.
भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ १.८ ॥
Bhavan bhishmash cha karnash cha kripash cha samitinjayah
Ashvatthama vikarnash cha saumadattis tathaiva cha
MeaningThere are you yourself, Bhishma, Karna and Kripa, who is always victorious in battle, with Ashvatthama, Vikarna and the son of Somadatta.
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ १.९ ॥
Anye cha bahavah shura madarthe tyaktajivitah
Nanashastrapraharanah sarve yuddhavisharadah
MeaningMany other heroes are here too, ready to give up their lives for me, armed with many kinds of weapons and all skilled in war.
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १.१० ॥
Aparyaptam tad asmakam balam bhishmabhirakshitam
Paryaptam tv idam etesham balam bhimabhirakshitam
MeaningOur army, guarded by Bhishma, seems to be without enough strength, while theirs, guarded by Bhima, seems to be enough.
अयनेषु च सर्वेषु यथाभागमवस्थिताः
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १.११ ॥
Ayaneshu cha sarveshu yathabhagam avasthitah
Bhishmam evabhirakshantu bhavantah sarva eva hi
MeaningSo let all of you, standing in your places at every entrance to the formation, protect Bhishma above everything.
तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १.१२ ॥
Tasya sanjanayan harsham kuruvriddhah pitamahah
Simhanadam vinadyochchaih shankham dadhmau pratapavan
MeaningTo cheer Duryodhana, the aged grandsire of the Kurus, Bhishma, the glorious one, roared aloud like a lion and blew his conch.
NoteBhishma, the eldest of the Kuru elders, fights on Duryodhana's side. His conch is the signal that opens the war.
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १.१३ ॥
Tatah shankhash cha bheryash cha panavanakagomukhah
Sahasaivabhyahanyanta sa shabdas tumulo 'bhavat
MeaningThen conches, kettledrums, tabors, drums and cow-horns all sounded together, and the noise was tremendous.
ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १.१४ ॥
Tatah shvetair hayair yukte mahati syandane sthitau
Madhavah pandavash chaiva divyau shankhau pradadhmatuh
MeaningThen, standing in their great chariot yoked to white horses, Madhava (Krishna) and the son of Pandu (Arjuna) blew their divine conches.
पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १.१५ ॥
Panchajanyam hrishikesho devadattam dhananjayah
Paundram dadhmau mahashankham bhimakarma vrikodarah
MeaningKrishna blew the Panchajanya and Arjuna the Devadatta. Bhima, whose deeds are terrible, blew the great conch Paundra.
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १.१६ ॥
Anantavijayam raja kuntiputro yudhishthirah
Nakulah sahadevash cha sughoshamanipushpakau
MeaningKing Yudhishthira, son of Kunti, blew the Anantavijaya. Nakula and Sahadeva blew the Sughosha and the Manipushpaka.
काश्यश्च परमेष्वासः शिखण्डी च महारथः
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १.१७ ॥
Kashyash cha parameshvasah shikhandi cha maharathah
Dhrishtadyumno viratash cha satyakish chaparajitah
MeaningThe king of Kashi, a great archer, Shikhandi the great chariot warrior, Dhrishtadyumna, Virata and the unconquered Satyaki,
द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १.१८ ॥
Drupado draupadeyash cha sarvashah prithivipate
Saubhadrash cha mahabahuh shankhan dadhmuh prithak prithak
MeaningDrupada, the sons of Draupadi and the strong-armed son of Subhadra, all blew their own conches, each in turn, O lord of the earth.
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥ १.१९ ॥
Sa ghosho dhartarashtranam hridayani vyadarayat
Nabhash cha prithivim chaiva tumulo vyanunadayan
MeaningThat sound tore at the hearts of Dhritarashtra's sons. It rang through the sky and the earth and made a great echo.
अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः
प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डवः ॥ १.२० ॥
Atha vyavasthitan drishtva dhartarashtran kapidhvajah
Pravritte shastrasampate dhanur udyamya pandavah
MeaningThen Arjuna, whose banner bears a monkey, saw Dhritarashtra's men standing ready. As the clash of weapons was about to begin, he lifted his bow.
हृषीकेशं तदा वाक्यमिदमाह महीपते
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १.२१ ॥
Hrishikesham tada vakyam idam aha mahipate
Senayor ubhayor madhye ratham sthapaya me 'chyuta
MeaningSanjaya says: Then, O king, Arjuna spoke these words to Krishna. Arjuna says: Achyuta, place my chariot between the two armies.
NoteFrom here the speaker changes inside the verse. The first line is Sanjaya reporting, and the second line is Arjuna's request to Krishna, who is acting as his charioteer.
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे ॥ १.२२ ॥
Yavad etan nirikshe 'ham yoddhukaman avasthitan
Kair maya saha yoddhavyam asmin ranasamudyame
MeaningLet me look at these men who stand there eager to fight, and see with whom I must contend in this undertaking of war.
योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १.२३ ॥
Yotsyamanan avekshe 'ham ya ete 'tra samagatah
Dhartarashtrasya durbuddher yuddhe priyachikirshavah
MeaningLet me see those who have come together here to fight, wishing to please the evil-minded son of Dhritarashtra.
एवमुक्तो हृषीकेशो गुडाकेशेन भारत
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १.२४ ॥
Evam ukto hrishikesho gudakeshena bharata
Senayor ubhayor madhye sthapayitva rathottamam
MeaningSanjaya says: Asked in this way by Arjuna, O Bharata, Krishna brought the finest of chariots to a halt between the two armies,
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ १.२५ ॥
Bhishmadronapramukhatah sarvesham cha mahikshitam
Uvacha partha pashyaitan samavetan kurun iti
Meaningin front of Bhishma, Drona and all the rulers of the earth, and said: Partha, look at these Kurus gathered here.
तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान्
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥ १.२६ ॥
Tatrapashyat sthitan parthah pitrin atha pitamahan
Acharyan matulan bhratrin putran pautran sakhims tatha
MeaningThere Arjuna saw standing his fathers' generation and grandfathers, teachers, maternal uncles, brothers, sons, grandsons and friends,
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ १.२७ ॥
Shvashuran suhridash chaiva senayor ubhayor api
Tan samikshya sa kaunteyah sarvan bandhun avasthitan
Meaningfathers-in-law and well-wishers too, in both armies. Looking at all these kinsmen standing there, Arjuna, son of Kunti,
कृपया परयाविष्टो विषीदन्निदमब्रवीत्
दृष्ट्वेमान्स्वजनान्कृष्ण युयुत्सून्समवस्थितान् ॥ १.२८ ॥
Kripaya parayavishto vishidann idam abravit
Drishtveman svajanan krishna yuyutsun samavasthitan
Meaningwas overcome by deep compassion and spoke in sorrow. Arjuna says: Krishna, seeing these my own people standing here ready to fight,
NoteArjuna's collapse begins at the end of this verse. Up to now he has been the warrior. From here he speaks as a man looking at his own family.
सीदन्ति मम गात्राणि मुखं च परिशुष्यति
वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ १.२९ ॥
Sidanti mama gatrani mukham cha parishushyati
Vepathush cha sharire me romaharshash cha jayate
Meaningmy limbs weaken, my mouth goes dry, my body trembles and my hair stands on end.
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ १.३० ॥
Gandivam sramsate hastat tvak chaiva paridahyate
Na cha shaknomy avasthatum bhramativa cha me manah
MeaningThe Gandiva bow slips from my hand, my skin burns, I cannot stay standing, and my mind seems to spin.
निमित्तानि च पश्यामि विपरीतानि केशव
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ १.३१ ॥
Nimittani cha pashyami viparitani keshava
Na cha shreyo 'nupashyami hatva svajanam ahave
MeaningI see bad omens, Keshava, and I can see no good coming from killing my own people in battle.
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १.३२ ॥
Na kankshe vijayam krishna na cha rajyam sukhani cha
Kim no rajyena govinda kim bhogair jivitena va
MeaningI do not want victory, Krishna, or a kingdom, or pleasures. What use is a kingdom to us, Govinda, what use are enjoyments, or even life?
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १.३३ ॥
Yesham arthe kankshitam no rajyam bhogah sukhani cha
Ta ime 'vasthita yuddhe pranams tyaktva dhanani cha
MeaningThose for whose sake we wanted a kingdom, enjoyments and comforts are standing here in battle, ready to give up their lives and their wealth.
आचार्याः पितरः पुत्रास्तथैव च पितामहाः
मातुलाः श्वशुराः पौत्राः स्यालाः संबन्धिनस्तथा ॥ १.३४ ॥
Acharyah pitarah putras tathaiva cha pitamahah
Matulah shvashurah pautrah syalah sambandhinas tatha
MeaningTeachers, fathers, sons, and grandfathers as well, uncles, fathers-in-law, grandsons, brothers-in-law and other relatives.
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १.३५ ॥
Etan na hantum ichchhami ghnato 'pi madhusudana
Api trailokyarajyasya hetoh kim nu mahikrite
MeaningI do not wish to kill them, Madhusudana, even if they kill me, not even to rule the three worlds, so how much less for the sake of one earth.
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ १.३६ ॥
Nihatya dhartarashtran nah ka pritih syaj janardana
Papam evashrayed asman hatvaitan atatayinah
MeaningWhat joy could we have, Janardana, from killing Dhritarashtra's sons? Though they are aggressors, sin would still cling to us if we killed them.
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान्
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १.३७ ॥
Tasman narha vayam hantum dhartarashtran sabandhavan
Svajanam hi katham hatva sukhinah syama madhava
MeaningSo we should not kill Dhritarashtra's sons, our own kinsmen. How could we be happy, Madhava, after killing our own people?
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १.३८ ॥
Yady apy ete na pashyanti lobhopahatachetasah
Kulakshayakritam dosham mitradrohe cha patakam
MeaningEven if these men, their minds overpowered by greed, do not see the wrong in destroying a family and the sin of betraying friends,
कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ १.३९ ॥
Katham na jneyam asmabhih papad asman nivartitum
Kulakshayakritam dosham prapashyadbhir janardana
Meaningwhy should we not understand that we ought to turn away from this sin, we who can clearly see the wrong in destroying a family, Janardana?
कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १.४० ॥
Kulakshaye pranashyanti kuladharmah sanatanah
Dharme nashte kulam kritsnam adharmo 'bhibhavaty uta
MeaningWhen a family is destroyed, its age-old family duties are lost. When duty is lost, lawlessness overcomes the whole family.
NoteVerses 40 to 44 give Arjuna's argument from family duty and the order of society. They reflect the social assumptions of the time, as Arjuna states them. Krishna does not answer them point by point, and the Gita's own teaching goes in a different direction.
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः ॥ १.४१ ॥
Adharmabhibhavat krishna pradushyanti kulastriyah
Strishu dushtasu varshneya jayate varnasankarah
MeaningWith lawlessness spreading, Krishna, the women of the family become corrupted, and when the women are corrupted, descendants of the Vrishni line, there is a mixing of classes.
संकरो नरकायैव कुलघ्नानां कुलस्य च
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १.४२ ॥
Sankaro narakayaiva kulaghnanam kulasya cha
Patanti pitaro hy esham luptapindodakakriyah
MeaningThis mixing leads to hell for the family and for those who ruined it, because their ancestors fall when the offerings of rice-balls and water stop.
दोषैरेतैः कुलघ्नानां वर्णसंकरकारकैः
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १.४३ ॥
Doshair etaih kulaghnanam varnasankarakarakaih
Utsadyante jatidharmah kuladharmash cha shashvatah
MeaningThrough these faults of the family-destroyers, who cause the mixing of classes, the lasting duties of caste and of family are wiped out.
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन
नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ १.४४ ॥
Utsannakuladharmanam manushyanam janardana
Narake niyatam vaso bhavatity anushushruma
MeaningWe have heard, Janardana, that for people whose family duties are destroyed, a lasting stay in hell awaits them.
अहो बत महत्पापं कर्तुं व्यवसिता वयम्
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १.४५ ॥
Aho bata mahat papam kartum vyavasita vayam
Yad rajyasukhalobhena hantum svajanam udyatah
MeaningAlas, we have set ourselves to commit a great sin, for in greed for the pleasures of a kingdom we are ready to kill our own people.
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १.४६ ॥
Yadi mam apratikaram ashastram shastrapanayah
Dhartarashtra rane hanyus tan me kshemataram bhavet
MeaningIf Dhritarashtra's sons, weapons in hand, were to kill me in battle while I was unarmed and did not resist, that would be better for me.
एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत्
विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १.४७ ॥
Evam uktvarjunah sankhye rathopastha upavishat
Visrijya sasharam chapam shokasamvignamanasah
MeaningSanjaya says: Having spoken like this on the battlefield, Arjuna sat down on the seat of his chariot, put aside his bow and arrows, and his heart was overcome with grief.
NoteChapter 1 ends in silence. Arjuna puts down the bow, and the teaching only begins in the next verse.
Chapter summary
Chapter 1 shows the starting point of the whole Gita: a capable person who has stopped being able to act. The causes are named in the verses. Arjuna feels compassion for his relatives and teachers. He sees that victory will cost him everything it was meant to win. He fears the damage that the war will do to family and custom. And he feels sin in the very act of killing.
It is useful to notice what is missing. Arjuna does not say he is afraid of dying. His distress is about what he is being asked to do and to whom. This is why the teaching that follows does not simply tell him to be brave. It begins by asking what he is, what action is, and how to act without being broken by it.
The chapter also fixes the shape of the Gita as a dialogue. A pupil states his problem openly and a teacher has not yet replied. The tradition places great value on that honesty: a question put plainly is the start of learning. For this reason many teachers say that Arjuna’s despair is itself a yoga, a way into the rest of the text, which is why the chapter bears that name.
Where the two source texts differ
Our text is the critical edition text of the Gita as held at GRETIL, and we compared it verse by verse with the Sanskrit Wikisource text, which follows the commonly printed (vulgate) version. In chapter 1 all 47 verses are present in both. Differences in spacing, in the way a nasal sound is written (an anusvara or a full nasal letter) and in how words are joined are not listed, because they do not change the text. These verses differ in a real way:
- Verse 28 (second line): the critical edition reads dṛṣṭvemān svajanān kṛṣṇa yuyutsūn samavasthitān, with plural forms (“these kinsmen, eager to fight, standing in order”). The commonly printed text reads dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam, with singular forms (“this kinsfolk, eager to fight, come near”). The sense is the same.
- Verse 34: the critical edition has syālāḥ, the printed text śyālāḥ. Both spellings mean wife’s brothers.
- Verse 37: the critical edition has sabāndhavān (“together with their relatives”), the printed text svabāndhavān (“their own relatives”).
- Verse 44: the critical edition has narake niyataṃ vāso, “a fixed stay in hell”, and the printed text has narake ’niyataṃ vāso, “a stay of no fixed length in hell”. This is the one difference that changes the sense, though only a little.
Verse 22 is spelt nirikṣe on Wikisource, which is a spelling slip: the critical edition has the correct nirīkṣe, and we use that. In total, 5 of the 47 verses differ between the two texts, and one of those five is a slip.
Source of the text on this page. The Sanskrit is the critical edition text of the Bhagavad Gita held at GRETIL, based on the Bhandarkar Oriental Research Institute edition of the Mahabharata, where this chapter is chapter 23 of the Bhishma Parva. It is in Roman script, and we converted it to Devanagari ourselves. We checked every verse against Sanskrit Wikisource. The transliteration is a simple guide to sound and the meanings are our own wording. See the Bhagavad Gita hub for the full note on sources.