निश्चित रूप से, यहाँ भगवद गीता के प्रथम अध्याय, 'अर्जुनविषादयोग' (Arjuna Vishada Yoga - The Yoga of Arjuna's Despair) के सभी श्लोक (जिन्हें कभी-कभी गलत तरीके से 'सूत्र' कह दिया जाता है, जबकि वे श्लोक हैं) संस्कृत, हिंदी, और अंग्रेजी अनुवाद के साथ उनकी संक्षिप्त व्याख्या दी गई है।
भगवद गीता - अध्याय १: अर्जुनविषादयोगः Bhagavad Gita - Chapter 1: Arjuna Vishada Yoga
१.१ Sanskrit: धृतराष्ट्र उवाच । धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥१-१॥
Hindi: धृतराष्ट्र ने कहा: धर्मभूमि कुरुक्षेत्र में युद्ध की इच्छा से इकट्ठे हुए मेरे और पाण्डु के पुत्रों ने क्या किया, हे संजय?
English: Dhritarashtra said: On the field of Dharma, the field of Kurukshetra, assembled, eager to fight, my sons and the sons of Pandu—what did they do, Sanjaya?
Explanation: This is the opening verse. The blind King Dhritarashtra, the father of the Kauravas, asks his minister Sanjaya (who has divine vision) what happened when his sons and the Pandavas gathered on the sacred field of Kurukshetra for battle. This question sets the stage for the entire dialogue.
१.२ Sanskrit: सञ्जय उवाच । दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥१-२॥
Hindi: संजय ने कहा: पाण्डवों की सेना को व्यूहरचना में सजी हुई देखकर राजा दुर्योधन द्रोणाचार्य के पास जाकर यह वचन बोला।
English: Sanjaya said: Upon seeing the army of the Pandavas arranged in battle formation, King Duryodhana then approached his teacher (Drona) and spoke these words.
Explanation: Sanjaya begins his narration. He describes how Duryodhana, upon observing the well-arranged Pandava army, went to Dronacharya (his teacher and the commander-in-chief of the Kuru forces) to express his thoughts.
१.३ Sanskrit: पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥१-३॥
Hindi: हे आचार्य, पाण्डुपुत्रों की इस बड़ी सेना को देखें, जिसे आपके बुद्धिमान शिष्य द्रुपदपुत्र (धृष्टद्युम्न) ने व्यूहरचना में सजाया है।
English: Behold, O teacher, this mighty army of the sons of Pandu, arrayed in battle formation by your intelligent disciple, the son of Drupada (Dhrishtadyumna).
Explanation: Duryodhana points out the strength of the Pandava army to Drona, specifically mentioning that it was skillfully arranged by Dhrishtadyumna, who was Drona's disciple but also an enemy (prophesied to kill Drona).
१.४ Sanskrit: अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥१-४॥
Hindi: यहाँ इस सेना में बड़े-बड़े धनुर्धारी शूरवीर हैं, जो युद्ध में भीम और अर्जुन के समान हैं: युयुधान (सात्यकि), विराट और महारथी द्रुपद।
English: Here are heroes, mighty archers, equal to Bhima and Arjuna in battle: Yuyudhana (Satyaki), Virata, and the great warrior Drupada.
Explanation: Duryodhana names key warriors in the Pandava army, comparing their prowess to that of Bhima and Arjuna, listing Satyaki, Virata, and Drupada (father of Draupadi and Dhrishtadyumna).
१.५ Sanskrit: धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥१-५॥
Hindi: धृष्टकेतु, चेकितान, बलवान् काशिराज, पुरुजित्, कुन्तिभोज और मनुष्यों में श्रेष्ठ शैब्य भी हैं।
English: Dhrishtaketu, Chekitana, the valiant King of Kashi, Purujit, Kuntibhoja, and Shaibya, the best among men.
Explanation: Duryodhana continues listing prominent warriors on the Pandava side, further highlighting their strength and number to Drona.
१.६ Sanskrit: युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥१-६॥
Hindi: पराक्रमी युधामन्यु, बलवान् उत्तमौजा, सुभद्रापुत्र (अभिमन्यु) और द्रौपदी के पुत्र – ये सभी महारथी हैं।
English: The valiant Yudhamanyu, and the mighty Uttamauja, the son of Subhadra (Abhimanyu), and the sons of Draupadi – all of them are great warriors (Maharathas).
Explanation: Duryodhana concludes his list of Pandava heroes by mentioning Yudhamanyu, Uttamauja, Abhimanyu (Arjuna's son), and the five sons of Draupadi, emphasizing that they are all highly skilled warriors.
१.७ Sanskrit: अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम । नायका मम सैन्यस्य सञ्ज्ञार्थं तान्ब्रवीमि ते ॥१-७॥
Hindi: हे ब्राह्मणश्रेष्ठ (द्रोणाचार्य), अब हमारी सेना में जो प्रमुख हैं, उन्हें भी जान लीजिए। आपकी जानकारी के लिए मैं अपनी सेना के मुख्य सेनापतियों के नाम बताता हूँ।
English: But know also, O best of the twice-born (Dronacharya), those who are prominent among us. For your information, I name the captains of my army.
Explanation: Duryodhana now turns to describing his own army's strength, asking Drona to listen as he names the principal commanders on the Kaurava side, perhaps seeking reassurance or trying to motivate Drona.
१.८ Sanskrit: भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥१-८॥
Hindi: आप (द्रोणाचार्य), भीष्म, कर्ण, युद्धजयी कृपाचार्य, अश्वत्थामा, विकर्ण और सोमदत्त का पुत्र (भूरिश्रवा) भी हैं।
English: Yourself (Dronacharya), Bhishma, Karna, Kripa, victorious in battle, Ashwatthama, Vikarna, and the son of Somadatta (Bhurishravas) as well.
Explanation: Duryodhana lists key figures in his own army: Drona himself, Bhishma, Karna, Kripacharya, Ashwatthama (Drona's son), Vikarna (a brother of Duryodhana who later disagreed with him), and Bhurishravas.
१.९ Sanskrit: अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥१-९॥
Hindi: और भी बहुत से शूरवीर हैं, जिन्होंने मेरे लिए अपना जीवन त्यागने का निश्चय किया है। वे सभी नाना प्रकार के शस्त्रों से सुसज्जित हैं और युद्ध-कला में निपुण हैं।
English: And many other heroes, who are ready to lay down their lives for me. Equipped with various weapons, they are all skilled in warfare.
Explanation: Duryodhana emphasizes that besides the prominent figures, there are many other brave warriors in his army who are loyal to him and skilled in using various weapons, ready to fight to the death.
१.१० Sanskrit: अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥१-१०॥
Hindi: हमारी वह सेना, जो भीष्म द्वारा सुरक्षित है, अपरिमित (अजेय) है, जबकि पाण्डवों की यह सेना, जो भीम द्वारा सुरक्षित है, परिमित (सीमित और दुर्बल) है।
English: Our force, protected by Bhishma, is immeasurable (invincible), while their force, protected by Bhima, is limited (beatable).
Explanation: Duryodhana expresses confidence in his army's size and strength, particularly under the protection of Bhishma (the grand patriarch and supreme commander), claiming it is superior and immeasurable compared to the Pandava army, which he dismisses as limited despite Bhima's protection.
१.११ Sanskrit: अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥१-११॥
Hindi: इसलिए आप सभी अपनी-अपनी मोर्चों पर अपनी-अपनी जगह पर स्थित होकर सभी दिशाओं से भीष्म पितामह की ही रक्षा करें।
English: Therefore, all of you, stationed in your respective positions in the divisions, should protect Bhishma alone from all sides.
Explanation: Despite his boast in the previous verse, Duryodhana shows underlying anxiety by instructing his commanders to specifically protect Bhishma, the most crucial warrior for his side, implying a dependency on him.
१.१२ Sanskrit: तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥१-१२॥
Hindi: कुरुवंश के वृद्ध, परम प्रतापी पितामह भीष्म ने दुर्योधन के हृदय में हर्ष उत्पन्न करते हुए उच्च स्वर से सिंह के समान गर्जना करके अपना शंख बजाया।
English: To gladden his (Duryodhana's) heart, the elder of the Kurus, the glorious grandfather Bhishma, roared a lion's roar and loudly blew his conch.
Explanation: Responding to Duryodhana's words and perhaps to boost morale, the mighty Bhishma, the oldest warrior, blows his conch shell with a powerful sound like a lion's roar, signaling readiness for battle and giving confidence to Duryodhana.
१.१३ Sanskrit: ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१-१३॥
Hindi: उसके बाद शंख, नगाड़े, ढोल, मृदंग और गोमुख नामक वाद्ययंत्र एक साथ बज उठे। वह शब्द अत्यंत भयानक था।
English: Then conchs, kettledrums, tabors, drums, and cow-horns suddenly sounded together; that sound was tumultuous.
Explanation: Following Bhishma's lead, musical instruments and battle drums on the Kaurava side are sounded simultaneously, creating a tremendous, fearful noise that signifies the impending clash.
१.१४ Sanskrit: ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥१-१४॥
Hindi: उसके बाद सफेद घोड़ों से जुते हुए विशाल रथ में बैठे हुए माधव (श्रीकृष्ण) और पाण्डुपुत्र (अर्जुन) ने भी अपने दिव्य शंख बजाए।
English: Then, stationed in a great chariot drawn by white horses, Madhava (Krishna) and the son of Pandu (Arjuna) also blew their divine conchs.
Explanation: In response to the Kaurava sounds, Krishna and Arjuna, riding in a magnificent chariot drawn by white horses, blow their special, divine conch shells, signifying their readiness and strength.
१.१५ Sanskrit: पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥१-१५॥
Hindi: हृषीकेश (श्रीकृष्ण) ने पाञ्चजन्य नामक शंख, धनञ्जय (अर्जुन) ने देवदत्त नामक शंख और भयानक कर्म करने वाले वृकोदर (भीम) ने पौण्ड्र नामक महाशंख बजाया।
English: Hrishikesha (Krishna) blew the Panchajanya conch, Dhananjaya (Arjuna) the Devadatta conch, and the performer of fierce deeds, Vrikodara (Bhima), blew the great Paundra conch.
Explanation: This verse specifically names the divine conchs of Krishna (Panchajanya) and Arjuna (Devadatta), highlighting their importance and unique nature. It also names Bhima's powerful conch, Paundra, referencing his fierce nature.
१.१६ Sanskrit: अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥१-१६॥
Hindi: कुन्तीपुत्र राजा युधिष्ठिर ने अनन्तविजय नामक शंख, नकुल ने सुघोष और सहदेव ने मणिपुष्पक नामक शंख बजाए।
English: King Yudhishthira, the son of Kunti, blew the Anantavijaya conch, and Nakula and Sahadeva blew the Sughosha and Manipushpaka conchs respectively.
Explanation: The sounds continue from the Pandava side, naming the conchs of Yudhishthira (Anantavijaya), Nakula (Sughosha), and Sahadeva (Manipushpaka), completing the list of the five Pandava brothers' conchs.
१.१७ Sanskrit: काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥१-१७॥
Hindi: महान धनुर्धारी काशिराज, महारथी शिखण्डी, धृष्टद्युम्न, विराट और अजेय सात्यकि भी (अपने-अपने शंख बजाए)।
English: The King of Kashi, a supreme archer, and Shikhandi, the great warrior, Dhrishtadyumna, Virata, and the unconquered Satyaki also (blew their conchs).
Explanation: More Pandava allies blow their conchs, including the King of Kashi, Shikhandi (who was instrumental in Bhishma's fall), Dhrishtadyumna, Virata, and Satyaki, showing the extent of the Pandava forces.
१.१८ Sanskrit: द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥१-१८॥
Hindi: हे पृथ्वीपते (धृतराष्ट्र), द्रुपद, द्रौपदी के पुत्र और महाबाहु सुभद्रापुत्र (अभिमन्यु) ने भी अलग-अलग अपने-अपने शंख बजाए।
English: Drupada, the sons of Draupadi, O Lord of the Earth (Dhritarashtra), and the mighty-armed son of Subhadra (Abhimanyu) – all blew their conchs separately.
Explanation: The list continues with Drupada, Draupadi's sons, and Abhimanyu, emphasizing that various important warriors on the Pandava side contributed to the resounding noise of war preparations.
१.१९ Sanskrit: स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥१-१९॥
Hindi: उस भयानक ध्वनि ने आकाश और पृथ्वी को भी गुंजायमान कर दिया और धृतराष्ट्र के पुत्रों (कौरवों) के हृदयों को विदीर्ण कर दिया।
English: That tumultuous sound, reverberating through the sky and the earth, rent the hearts of the sons of Dhritarashtra (Kauravas).
Explanation: Sanjaya describes the overwhelming impact of the combined sounds from the Pandava side, noting that it filled the atmosphere and struck fear into the hearts of the Kaurava warriors, indicating their potential psychological vulnerability.
१.२० Sanskrit: अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कप ध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥१-२०॥ हृषीकेशं तदा वाक्यमिदमाह महीपते ।
Hindi: हे राजन् (धृतराष्ट्र), उस समय कपिध्वज (अर्जुन) ने व्यवस्थित रूप से खड़े हुए धृतराष्ट्र के पुत्रों को देखकर और शस्त्रों का चलना आरम्भ होने वाला जानकर अपना धनुष उठाकर हृषीकेश (श्रीकृष्ण) से यह वचन कहा।
English: Then, upon seeing the sons of Dhritarashtra arrayed for battle, the ape-bannered Pandava (Arjuna), with weapons about to be unleashed, raising his bow, spoke this word to Hrishikesha (Krishna), O Lord of the Earth.
Explanation: As the armies are set and the moment for battle is imminent, Arjuna, whose chariot bears the banner of Hanuman (the ape), prepares his bow and speaks to Krishna (his charioteer and guide).
१.२१ Sanskrit: अर्जुन उवाच । सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥१-२१॥
Hindi: अर्जुन ने कहा: हे अच्युत (श्रीकृष्ण), मेरा रथ दोनों सेनाओं के बीच में खड़ा कीजिए।
English: Arjuna said: O Achyuta (Krishna), place my chariot between the two armies.
Explanation: Arjuna makes his request to Krishna, asking him to position his chariot in the neutral ground between the two opposing forces.
१.२२ Sanskrit: यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥१-२२॥
Hindi: जब तक मैं युद्ध करने की इच्छा से खड़े हुए इन योद्धाओं को भलीभांति देख लूँ कि इस युद्ध के प्रयास में मुझे किन-किन के साथ युद्ध करना है।
English: So that I may behold these who are assembled and eager for battle, and see with whom I must fight in this undertaking of war.
Explanation: Arjuna wants to survey the battlefield and see clearly the warriors on the opposing side whom he is about to fight. This seemingly strategic request soon reveals a deeper, personal motive.
१.२३ Sanskrit: योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥१-२३॥
Hindi: मैं युद्ध करने वालों को देखना चाहता हूँ, जो यहाँ धृतराष्ट्र के दुर्बुद्धि पुत्र दुर्योधन का युद्ध में प्रिय करने की इच्छा से इकट्ठे हुए हैं।
English: I wish to see those who are about to fight, those who have assembled here desiring to please the evil-minded son of Dhritarashtra (Duryodhana) in battle.
Explanation: Arjuna clarifies his intention: he wants to see the warriors who have gathered to fight for Duryodhana, whom he refers to as evil-minded. This hints at his moral discomfort with the conflict's cause.
१.२४ Sanskrit: सञ्जय उवाच । एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥१-२४॥
Hindi: संजय ने कहा: हे भरतवंशी (धृतराष्ट्र), गुडाकेश (अर्जुन) द्वारा इस प्रकार कहे जाने पर हृषीकेश (श्रीकृष्ण) ने उस उत्तम रथ को दोनों सेनाओं के बीच में खड़ा कर दिया।
English: Sanjaya said: Thus addressed by Gudakesha (Arjuna), Hrishikesha (Krishna), O descendant of Bharata (Dhritarashtra), having placed the supreme chariot between the two armies—
Explanation: Sanjaya reports that Krishna, addressed by Arjuna (Gudakesha - one who has conquered sleep/ignorance), followed his instruction and positioned the chariot between the two armies.
१.२५ Sanskrit: भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥१-२५॥
Hindi: भीष्म और द्रोण के सामने तथा सभी राजाओं के समक्ष (रथ को खड़ा करके) कहा: हे पार्थ (अर्जुन), युद्ध के लिए इकट्ठे हुए इन कुरुवंशियों को देखो।
English: In front of Bhishma, Drona, and all the rulers of the world, He (Krishna) said: Behold, Partha (Arjuna), these Kurus assembled here!
Explanation: Krishna deliberately placed the chariot not just between the armies but specifically in front of the key leaders like Bhishma and Drona, then instructed Arjuna to observe the gathered warriors of the Kuru lineage.
१.२६ Sanskrit: तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥१-२६॥ श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
Hindi: तब पार्थ (अर्जुन) ने वहाँ दोनों सेनाओं में खड़े हुए अपने चाचाओं, दादाओं, गुरुओं, मामाओं, भाइयों, पुत्रों, पौत्रों, मित्रों तथा ससुरों और शुभचिन्तकों को देखा।
English: There Partha (Arjuna) saw standing fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends, as well as fathers-in-law and well-wishers in both armies.
Explanation: As Krishna instructed, Arjuna looked upon the armies and saw not just enemies, but his own relatives, elders, teachers, friends, and well-wishers positioned on both sides of the conflict.
१.२७ Sanskrit: तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥१-२७॥ कृपया परयाविष्टो विषीदन्निदमब्रवीत् ।
Hindi: उन उपस्थित सभी सम्बन्धियों को देखकर कुन्तीपुत्र (अर्जुन) अत्यंत करुणा से भर गया और विषादग्रस्त होकर यह वचन बोला।
English: Seeing all these kinsmen thus assembled, the son of Kunti (Arjuna) was overwhelmed by great compassion and spoke thus in sorrow.
Explanation: The sight of his own family and respected elders ready to fight each other deeply affected Arjuna. Overcome with intense pity and sorrow, he began to express his feelings of despair.
१.२८ Sanskrit: अर्जुन उवाच । दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥१-२८॥ सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।
Hindi: अर्जुन ने कहा: हे कृष्ण, युद्ध के लिए उपस्थित इस अपने स्वजनों के समूह को देखकर मेरे अंग शिथिल हो रहे हैं और मुख सूख रहा है।
English: Arjuna said: Seeing these kinsmen, O Krishna, assembled and eager to fight, my limbs are failing, and my mouth is becoming dry.
Explanation: Arjuna begins to describe the physical symptoms of his distress: his body feels weak, and his mouth is dry. This marks the beginning of his emotional and moral crisis.
१.२९ Sanskrit: वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥१-२९॥ गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।
Hindi: मेरे शरीर में कम्पन हो रहा है और रोंगटे खड़े हो रहे हैं। हाथ से गाण्डीव धनुष गिर रहा है और त्वचा भी बुरी तरह जल रही है।
English: Trembling is coming upon my body, and my hair is standing on end. The Gandiva bow is slipping from my hand, and my skin is burning all over.
Explanation: Arjuna continues listing his physical reactions to the situation – trembling, goosebumps, inability to hold his powerful bow (Gandiva), and a burning sensation on his skin. These are classic symptoms of shock and severe anxiety.
१.३० Sanskrit: न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥१-३०॥ निमित्तानि च पश्यामि विपरीतानि केशव ।
Hindi: मैं ठीक से खड़ा भी नहीं पा रहा हूँ, और मेरा मन भ्रमित हो रहा है। हे केशव (श्रीकृष्ण), मैं विपरीत लक्षण देख रहा हूँ।
English: I am not able to stand steady, and my mind is reeling. I see adverse omens, O Keshava (Krishna).
Explanation: Arjuna feels physically unable to stand firm and mentally confused. He also perceives negative omens, reinforcing his feeling that this battle is wrong and will lead to disaster.
१.३१ Sanskrit: न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥१-३१॥ न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
Hindi: युद्ध में अपने स्वजनों को मारकर मैं कोई कल्याण नहीं देखता। हे कृष्ण, मैं न तो विजय चाहता हूँ, न राज्य और न ही सुख।
English: Nor do I see any good in killing my kinsmen in battle. I do not desire victory, O Krishna, nor kingdom, nor pleasures.
Explanation: Arjuna states the core of his dilemma: he sees no benefit or welfare in fighting and killing his own relatives. He declares that he does not desire the victory, kingdom, or happiness that would come at such a terrible cost.
१.३२ Sanskrit: किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥१-३२॥ येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणान्स्त्यक्त्वा धनानि च ॥१-३३॥
Hindi: हे गोविन्द (श्रीकृष्ण), हमें ऐसे राज्य, ऐसे भोग और ऐसे जीवन से क्या लाभ, जिनके लिए हम राज्य, भोग और सुख चाहते हैं? वे ही तो अपने प्राणों और धन की परवाह न करते हुए युद्ध में खड़े हैं।
English: What is kingdom to us, O Govinda (Krishna), what are enjoyments or even life? Those for whose sake we desire kingdom, enjoyments, and pleasures – they are standing here in battle, having renounced life and wealth.
Explanation: Arjuna explains that the very people for whom one desires kingdom, wealth, and happiness (family, elders, friends) are the ones arrayed against him, willing to sacrifice their lives. Therefore, obtaining these things by killing them is meaningless.
१.३४ Sanskrit: आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः स्यालाः सम्बन्धिनस्तथा ॥१-३४॥
Hindi: आचार्य, पिता, पुत्र, दादा, मामा, ससुर, पौत्र, साले और अन्य सम्बन्धी भी यहाँ हैं।
English: Teachers, fathers, sons, as well as grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives –
Explanation: Arjuna lists the various categories of relations he sees in the opposing army, emphasizing the wide range of his personal ties to the warriors he is supposed to fight.
१.३५ Sanskrit: एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ॥१-३५॥ अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते । निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ॥१-३६॥
Hindi: हे मधुसूदन (श्रीकृष्ण), मैं इन सबको मारना नहीं चाहता, भले ही वे मुझे मार डालें। तीनों लोकों के राज्य के लिए भी नहीं, तो इस पृथ्वी के लिए तो कहना ही क्या है? हे जनार्दन (श्रीकृष्ण), धृतराष्ट्र के पुत्रों को मारकर हमें क्या खुशी मिलेगी?
English: These I do not wish to kill, even if they kill me, O Madhusudana (Krishna). Not even for the kingdom of the three worlds, how much less for the earth? What joy, O Janardana (Krishna), shall we get by killing the sons of Dhritarashtra?
Explanation: Arjuna firmly declares his unwillingness to kill his kinsmen, even if it means being killed himself. He states that he wouldn't do it even for the ultimate power (kingdom of three worlds), let alone for just earthly rule. He questions what pleasure or satisfaction could possibly come from such an act.
१.३७ Sanskrit: पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥१-३७॥ तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥१-३८॥
Hindi: इन आततायियों (जो दूसरों को कष्ट पहुंचाते हैं) को मारकर हमें पाप ही लगेगा। इसलिए, हे माधव (श्रीकृष्ण), अपने बन्धुओं सहित धृतराष्ट्र के पुत्रों को मारने के योग्य हम नहीं हैं। अपने ही स्वजनों को मारकर हम कैसे सुखी हो सकते हैं?
English: Sin will surely accrue to us by killing these aggressors. Therefore, we are not justified in killing the sons of Dhritarashtra along with their relatives. How can we be happy, O Madhava (Krishna), after killing our own kinsmen?
Explanation: Arjuna argues that even though the Kauravas are aggressors (atataayi - those who commit heinous acts like arson, poisoning, seizing property, etc.), killing them would still result in sin (pāpa) for the Pandavas. He asks how they could ever find happiness after committing such a terrible act against their own family.
१.३९ Sanskrit: यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥१-३९॥
Hindi: यद्यपि लोभ से भ्रष्टचित्त हुए ये (कौरव) कुल के नाश से होने वाले दोष को और मित्रों से द्रोह करने में पाप को नहीं देखते।
English: Even though these (Kauravas), whose minds are overpowered by greed, do not see the evil in destroying the family and the sin in betraying friends—
Explanation: Arjuna acknowledges that the Kauravas, blinded by greed, do not understand the terrible consequences (evil and sin) of destroying their own family and betraying friends. He contrasts their moral blindness with his own perceived understanding.
१.४० Sanskrit: कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥१-४०॥
Hindi: परन्तु हे जनार्दन (श्रीकृष्ण), जब हम कुल के नाश से होने वाले दोष को स्पष्ट देख रहे हैं, तो हमें इस पाप कर्म से पीछे हटने का ज्ञान क्यों न हो?
English: Why should not we, who clearly see the evil in the destruction of the family, learn to turn away from this sin, O Janardana (Krishna)?
Explanation: Arjuna argues that since the Pandavas can see the catastrophic negative consequences of destroying their family (unlike the Kauravas), they should use this knowledge to refrain from this sinful act.
१.४१ Sanskrit: कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥१-४१॥
Hindi: कुल के नाश से सनातन कुलधर्म नष्ट हो जाते हैं। धर्म के नष्ट हो जाने पर सम्पूर्ण कुल में अधर्म फैल जाता है।
English: With the destruction of the family, the eternal family traditions (kuladharma) perish. When Dharma (righteousness) is destroyed, adharma (unrighteousness) overtakes the entire family.
Explanation: Arjuna explains one of the dire consequences of family destruction: the ancient, eternal traditions and duties of the family lineage (kuladharma) are lost. This loss of dharma leads to the dominance of unrighteousness (adharma) within the family and society.
१.४२ Sanskrit: अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥१-४२॥
Hindi: हे कृष्ण, अधर्म के फैलने से कुल की स्त्रियाँ दूषित हो जाती हैं। हे वार्ष्णेय (श्रीकृष्ण), स्त्रियों के दूषित होने पर वर्णसंकर (अवांछित संतानों का मिश्रण) उत्पन्न होता है।
English: Due to the prevalence of unrighteousness, O Krishna, the women of the family become corrupted. And when women are corrupted, O Varshneya (Krishna), there arises varna-sankara (intermixture of social classes/unwanted progeny).
Explanation: Arjuna continues his argument, stating that the rise of adharma corrupts the women of the family. This corruption, he believes, leads to the undesirable mixing of varnas (social classes/castes) through illegitimate births (varna-sankara), disrupting social order.
१.४३ Sanskrit: सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥१-४३॥
Hindi: वर्णसंकर कुलघातियों और कुल के लिए नरक का कारण बनता है। श्राद्ध और तर्पण की क्रियाएं लुप्त हो जाने से इन (कुलघातियों) के पितर भी (नरक में) गिर जाते हैं।
English: This intermixture leads the destroyers of the family and the family itself to hell. The ancestors of such persons fall (from heaven) because the offerings of food and water (pinda and udaka) cease.
Explanation: Arjuna links varna-sankara to going to hell for those who destroyed the family and for the family itself. He also introduces the belief that the ancestors (pitris) of the family suffer (fall from their heavenly abode) because the traditional rituals and offerings for them (like pinda and udaka) cease due to the family's destruction.
१.४४ Sanskrit: दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥१-४४॥
Hindi: कुलघातियों के इन दोषों से, जिनसे वर्णसंकर होता है, सनातन जातिधर्म और कुलधर्म नष्ट हो जाते हैं।
English: By these evils of the destroyers of the family, causing intermixture of classes, the eternal caste duties (jatidharma) and family duties (kuladharma) are destroyed.
Explanation: Arjuna reiterates that the actions of those who destroy the family, leading to varna-sankara, result in the destruction of the eternal duties associated with both the broader social structure (jatidharma) and the specific family lineage (kuladharma).
१.४५ Sanskrit: उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुशुश्रुम ॥१-४५॥
Hindi: हे जनार्दन (श्रीकृष्ण), जिनके कुलधर्म नष्ट हो जाते हैं, उन मनुष्यों का निश्चित रूप से नरक में वास होता है – ऐसा हम सुनते आये हैं।
English: We have heard, O Janardana (Krishna), that for men whose family traditions are destroyed, residence in hell is certain.
Explanation: Arjuna concludes his argument about the consequences of kuladharma's destruction by stating the traditional belief that those who cause it are doomed to reside in hell.
१.४६ Sanskrit: अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥१-४६॥
Hindi: हा! कितने बड़े पाप करने का हमने निश्चय कर लिया है, कि हम राज्य के सुख के लोभ से अपने ही स्वजनों को मारने के लिए तैयार हो गए हैं।
English: Alas, what a great sin we are resolved to commit, that we are prepared to kill our own kinsmen out of greed for the pleasure of a kingdom.
Explanation: Overwhelmed by his arguments, Arjuna exclaims his realization that he and his brothers are about to commit a grave sin by attempting to kill their relatives, driven by the desire for a kingdom's pleasure.
१.४७ Sanskrit: सञ्जय उवाच । एवमुक्त्वाऽर्जुनः सङ्ख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥१-४७॥
Hindi: संजय ने कहा: युद्धभूमि में इस प्रकार कहकर, शोक से उद्विग्न मन वाला अर्जुन, बाण सहित धनुष को त्यागकर रथ के पिछले भाग में बैठ गया।
English: Sanjaya said: Having spoken thus on the battlefield, Arjuna, with a mind overwhelmed by sorrow, cast aside his bow and arrows and sat down on the seat of the chariot.
Explanation: Sanjaya concludes the chapter by describing Arjuna's final action: overcome by grief and despair, Arjuna drops his mighty Gandiva bow and the arrows, refusing to fight, and collapses onto the back of his chariot seat. This sets the stage for Krishna's discourse, which begins in Chapter 2.
Summary of Chapter 1:
Chapter 1, 'Arjuna Vishada Yoga', serves as the preamble to the Bhagavad Gita. It sets the scene on the battlefield of Kurukshetra and introduces the main characters. The bulk of the chapter describes the conversation between Duryodhana and Dronacharya, the sounding of the war conchs on both sides, and crucially, Arjuna's emotional breakdown upon seeing his relatives and revered elders in the opposing army. Arjuna voices his profound sorrow, compassion, and moral dilemma, arguing against fighting due to the perceived sin, the destruction of family traditions, and the resultant chaos. He concludes by declaring his unwillingness to fight, overwhelmed by despair. This establishes the problem that Krishna's subsequent teachings (the rest of the Gita) are intended to resolve.