Chapter 1: Arjuna-viṣāda-yoga: – Transforming Grief into Yoga

How grief becomes yoga 

Viṣāda means grief. We always look for joy, but confronted by the bondage created by our own mind and senses, we are repeatedly assailed by grief. It is strange that we seldom enquire deeply into the cause of this ceaseless plight and the way to lasting relief.

In such a background, viṣāda-yoga of Bhagavad Gita comes as a great eye-opener to the entire mankind. In the battlefield of Kurukshetra, the great heroic fighter Arjuna suddenly crumbled before the actual commencement of the war. His mind became overwhelmed with grief; his intelligence was torn by moral conflict. Arjuna’s illustrious charioteer Krishna took this crisis as an opportunity to turn this grief into an enquiry by introducing the greatness of our real Identity, the Soul.

Grief is what the disturbed mind produces. Intelligence alone can deal with it and bestow the necessary solution. Krishna made Arjuna reflect upon his grief itself in all thoroughness. By encouraging Arjuna to articulate his confusion and examine the turmoil within, Krishna guided him to the threshold of the ultimate enquiry.

This is how grief becomes a strong compulsion to delve deeply into its very source and unearth the Reality that will not merely be an answer to grief or misery but will also be a full solution to all problems of the mind, heart and intelligence. Thus, simple viṣāda becomes a Yoga, a way to unify with the Soul.

धृतराष्ट्र उवाच ।
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सव: ।
मामका: पाण्डवाश्चैव किमकुर्वत सञ्जय ॥

dhṛtarāṣṭra uvāca
dharma-kṣetre kuru-kṣetre samavetā yuyutsava:
māmakā: pāṇḍavāś-caiva kim-akurvata sañjaya – 1.1

King Dhritarashtra said: O Sanjaya, having assembled in Kurukshetra, an abode of austerity and righteousness, what did my sons and those of Pandu, ambitious as they were to fight, do?

सञ्जय उवाच
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥

sañjaya uvāca
dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanas-tadā
ācāryam-upasaṅgamya rājā vacanam-abravīt – 1.2

Sanjaya said: Duryodhana, the crown prince, on seeing the Pandava army in full array, went to his Teacher and said:

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥

paśyaitāṃ pāṇḍu-putrāṇām-ācārya mahatīṃ camūm
vyūḍhāṃ drupada-putreṇa tava śiṣyeṇa dhīmatā – 1.3

Look, O Teacher, at the great Pandava army, arrayed by Dhrishtadyumna, your intelligent disciple, the son of Drupada.

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथ: ॥

atra śūrā maheṣvāsā bhīmārjunasamā yudhi
yuyudhāno virāṭaś-ca drupadaś-ca mahāratha: – 1.4

Here are powerful heroes, equal to Bheema and Arjuna, great fighters Yuyudhana, Virata, Drupada, valorous Dhrishtaketu, Chekitana, Kashi King, Purujit, Kuntibhoja and Shaibya, all best of archers, strong Yudhamanyu, unyielding Uttamaujas, Subhadra’s son, Draupadi’s children, all illustrious Maharathis (warriors with mastery in all combat skills).

धृष्टकेतुश्चेकितान: काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गव: ॥

dhṛṣṭaketuś-cekitāna: kāśirājaś-ca vīryavān
purujit-kuntibhojaś-ca śaibyaś-ca nara-puṅgava: – 1.5

Here are powerful heroes, equal to Bheema and Arjuna, great fighters Yuyudhana, Virata, Drupada, valorous Dhrishtaketu, Chekitana, Kashi King, Purujit, Kuntibhoja and Shaibya, all best of archers, strong Yudhamanyu, unyielding Uttamaujas, Subhadra’s son, Draupadi’s children, all illustrious Maharathis (warriors with mastery in all combat skills).

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथा: ॥

yudhāmanyuś-ca vikrānta uttamaujāś-ca vīryavān
saubhadro draupadeyāś-ca sarva eva mahārathā: – 1.6

Here are powerful heroes, equal to Bheema and Arjuna, great fighters Yuyudhana, Virata, Drupada, valorous Dhrishtaketu, Chekitana, Kashi King, Purujit, Kuntibhoja and Shaibya, all best of archers, strong Yudhamanyu, unyielding Uttamaujas, Subhadra’s son, Draupadi’s children, all illustrious Maharathis (warriors with mastery in all combat skills).

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥

asmākaṃ tu viśiṣṭā ye tān-nibodha dvijottama
nāyakā mama sainyasya sañjñārthaṃ tān-bravīmi te – 1.7

O famous among Brahmanas (Drona), know our distinguished fighters, leading my army, as I render their names for your information.

भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जय: ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥

bhavān-bhīṣmaś-ca karṇaś-ca kṛpaś-ca samitiñjaya:
aśvatthāmā vikarṇaś-ca saumadattis-tathaiva ca – 1.8

Yourself, Bheeshma also, then Karna, Kripa, Samitinjaya too, then Ashvatthama, Vikarna and also Somadatta’s son.

अन्ये च बहव: शूरा मदर्थे त्यक्तजीविता: ।
नानाशस्त्रप्रहरणा: सर्वे युद्धविशारदा: ॥

anye ca bahava: śūrā mad-arthe tyakta-jīvitā:
nānā-śastra-praharaṇā: sarve yuddha-viśāradā: – 1.9

And many highly skilled fighters adept in using various weapons and missiles, numerous heroic fighters – all are here to sacrifice their lives for my sake.

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥

aparyāptaṃ tad-asmākaṃ balaṃ bhīṣmābhirakṣitam
paryāptaṃ tvidam-eteṣāṃ balaṃ bhīmābhirakṣitam – 1.10

Our army shielded by Bheeshma is limited, insufficient. Whereas their army protected by Bheema is unlimited, sufficient.

अयनेषु च सर्वेषु यथाभागमवस्थिता: ।
भीष्ममेवाभिरक्षन्तु भवन्त: सर्व एव हि ॥

ayaneṣu ca sarveṣu yathā-bhāgam-avasthitā:
bhīṣmam-evābhirakṣantu bhavanta: sarva eva hi – 1.11

Let all the army divisions, yourself and the rest, retaining their positions protect well Bheeshma alone.

तस्य संजनयन्हर्षं कुरुवृद्ध: पितामह: ।
सिंहनादं विनद्योच्चै: शङ्खं दध्मौ प्रतापवान् ॥

tasya sañjanayan-harṣaṃ
kuru-vṛddha: pitāmaha:
siṃhanādaṃ vinadyoccai:
śaṅkhaṃ dadhmau pratāpavān – 1.12

The oldest among the Kurus, the Grandfather, the invincible Bheeshma roared like a lion and blew his conch, cheering up Duryodhana’s mind.

तत: शङ्खाश्च भेर्यश्च पणवानकगोमुखा: ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥

tata: śaṅkhāś-ca bheryaś-ca paṇavānaka-gomukhā:
sahasaivābhyahanyanta sa śabdas-tumulo’bhavat – 1.13

Immediately blared forth the conches, kettledrums, tabors, trumpets and cow-horns; it was a tumultuous sound indeed.

तत: श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधव: पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतु: ॥

tata: śvetair-hayair-yukte mahati syandane sthitau
mādhava: pāṇḍavaś-caiva
divyau śaṅkhau pradadhmatu: – 1.14

Thereupon Madhava (Krishna) and Arjuna (Pandu’s son), positioned in the great chariot yoking white horses, blew their divine conches.

पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजय: ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदर: ॥

pāñca-janyaṃ hṛṣīkeśo deva-dattaṃ dhanañjaya:
pauṇḍraṃ dadhmau mahā-śaṅkhaṃ
bhīma-karmā vṛkodara: – 1.15

Hrisheekesha (Krishna) blew Panchajanya; Dhananjaya (Arjuna) blew Devadatta; Vrikodara (the performer of terrific deeds, Bheema) blew his great conch Paundram.

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिर: ।
नकुल: सहदेवश्च सुघोषमणिपुष्पकौ ॥

anantavijayaṃ rājā kuntī-putro yudhiṣṭhira:
nakula: sahadevaś-ca sughoṣa-maṇipuṣpakau – 1.16

King Yudhishthira, the son of Kunti, blew Anantavijaya; Nakula and Sahadeva blew their conches Sughosha and Manipushpaka.

काश्यश्च परमेष्वास: शिखण्डी च महारथ: ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजित: ॥

kāśyaśca parameṣvāsa: śikhaṇḍī ca mahāratha:
dhṛṣṭadyumno virāṭaś-ca sātyakiś-cāparājita: – 1.17

Kashi King – an adept bow wielder, Shikhandi – the distinguished chariot fighter, Dhrishtadyumna, Virata, and Satyaki – the undefeated.

द्रुपदो द्रौपदेयाश्च सर्वश: पृथिवीपते ।
सौभद्रश्च महाबाहु: शङ्खान्दध्मु: पृथक् पृथक् ॥

drupado draupadeyāś-ca
sarvaśa: pṛthivī-pate
saubhadraś-ca mahā-bāhu:
śaṅkhān-dadhmu: pṛthak-pṛthak – 1.18

O Lord of the Earth (King Dhritarashtra)! Drupada, Draupadi’s sons, and the mighty-armed son of Subhadra, blew individually their war conches.

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥

sa ghoṣo dhārta-rāṣṭrāṇāṃ hṛdayāni vyadārayat
nabhaś-ca pṛthivīṃ caiva tumulo vyanunādayan – 1.19

That sound, filling and echoing in heaven and earth alike, verily rent asunder the hearts of Dhritarashtra’s army.

अथ व्यवस्थितान् दृष्ट्वा धार्तराष्ट्रान् कपिध्वज: ।
प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डव: ।
हृषीकेशं तदा वाक्यमिदमाह महीपते ॥

atha vyavasthitān dṛṣṭvā dhārtarāṣṭrān kapi-dhvaja:
pravṛtte śastra-sampāte dhanur-udyamya pāṇḍava:
hṛṣīkeśaṃ tadā vākyam-idam-āha mahī-pate – 1.20

O Lord of the Earth (King Dhritarashtra)! When the discharge of arrows was about to begin, seeing the assembled warriors, Arjuna, from his chariot flying aloft the flag with the emblem of Lord Hanumana, lifted his bow, and spoke to Hrisheekesha (Krishna, his charioteer) thus:

अर्जुन उवाच ।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ।
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे ॥

arjuna uvāca
senayor-ubhayor-madhye rathaṃ sthāpaya me’cyuta – 1.21
yāvad-etān-nirīkṣe’haṃ yoddhu-kāmān-avasthitān
kair-mayā saha yoddhavyam-asmin-raṇa-samudyame – 1.22

Arjuna said: O Achyuta (Krishna)! In this eventful war, station my chariot between the two armies, who have come aspiring to fight their best, in a manner that I can see those whom I have to encounter.

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागता: ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षव: ॥

yotsyamānān-avekṣe’haṃ ya ete’tra samāgatā:
dhārtarāṣṭrasya durbuddher-yuddhe priya-cikīrṣava: – 1.23

Let me see all those who have come here for this war, wishing to please the evil-minded Duryodhana.

सञ्जय उवाच ।
एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥

sañjaya uvāca
evam-ukto hṛṣīkeśo guḍākeśena bhārata
senayor-ubhayor-madhye sthāpayitvā rathottamam – 1.24

Sanjaya said: O Bhārata (Dhritarashtra, a king of the Bharata lineage)! Told like this by Arjuna (Gudakesha, the conqueror of sleep), Krishna (Hrisheekesha, the controller of senses), after stationing the chariot between the two armies, particularly in front of Bheeshma and Drona and all the other rulers, said: “Partha, see well the Kuru descendants assembled here.”

भीष्मद्रोणप्रमुखत: सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान् समवेतान् कुरूनिति ॥

bhīṣma-droṇa-pramukhata: sarveṣāṃ ca mahīkṣitām
uvāca pārtha paśyaitān samavetān kurūn-iti – 1.25

Sanjaya said: O Bhārata (Dhritarashtra, a king of the Bharata lineage)! Told like this by Arjuna (Gudakesha, the conqueror of sleep), Krishna (Hrisheekesha, the controller of senses), after stationing the chariot between the two armies, particularly in front of Bheeshma and Drona and all the other rulers, said: “Partha, see well the Kuru descendants assembled here.”

तत्रापश्यत्स्थितान् पार्थ: पितॄनथ पितामहान् ।
आचार्यान् मातुलान् भ्रातॄन् पुत्रान् पौत्रान् सखींस्तथा ।
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ॥

tatrāpaśyat-sthitān pārtha: pitṛn-atha pitāmahān
ācāryān mātulān bhrātṛn putrān pautrān sakhīṃs-tathā
śvaśurān-suhṛdaś-caiva senayor-ubhayor-api – 1.26

There Partha (Arjuna) saw standing on both sides – fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, likewise close associates, fathers-in-law and friends.

तान्समीक्ष्य स कौन्तेय: सर्वान्बन्धूनवस्थितान् ।
कृपया परयाविष्टो विषीदन्निदमब्रवीत् ॥

tān-samīkṣya sa kaunteya: sarvān-bandhūn-avasthitān
kṛpayā parayāviṣṭo viṣīdann-idam-abravīt – 1.27

Seeing all the relatives stand in full array on both sides, the son of Kunti (Arjuna), overtaken by extreme sympathy and grief, spoke thus:

अर्जुन उवाच ।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ।
सीदन्ति मम गात्राणि मुखं च परिशुष्यति ॥

arjuna uvāca
dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam
sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati – 1.28

Arjuna said: Seeing my relatives standing eager to fight, O Krishna, my limbs are failing, mouth is getting dry; there is tremor and horripilation all over my body; Gandiva (Arjuna’s famous bow) is slipping from my fist; skin is scorching all over; I am unable to stand; my mind is whirling. Also, I see ill omens, O Keshava.

वेपथुश्च शरीरे मे रोमहर्षश्च जायते ।
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ॥

vepathuś-ca śarīre me roma-harṣaś-ca jāyate
gāṇḍīvaṃ sraṃsate hastāt-tvak-caiva paridahyate – 1.29

Arjuna said: Seeing my relatives standing eager to fight, O Krishna, my limbs are failing, mouth is getting dry; there is tremor and horripilation all over my body; Gandiva (Arjuna’s famous bow) is slipping from my fist; skin is scorching all over; I am unable to stand; my mind is whirling. Also, I see ill omens, O Keshava.

न च शक्नोम्यवस्थातुं भ्रमतीव च मे मन: ।
निमित्तानि च पश्यामि विपरीतानि केशव ॥

na ca śaknomy-avasthātuṃ bhramatīva ca me mana:
nimittāni ca paśyāmi viparītāni keśava – 1.30

Arjuna said: Seeing my relatives standing eager to fight, O Krishna, my limbs are failing, mouth is getting dry; there is tremor and horripilation all over my body; Gandiva (Arjuna’s famous bow) is slipping from my fist; skin is scorching all over; I am unable to stand; my mind is whirling. Also, I see ill omens, O Keshava.

न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ।
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ॥

na ca śreyo’nupaśyāmi hatvā svajanam-āhave
na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca – 1.31

Neither do I see any lasting good by killing my own people in this war, O Krishna, nor do I aspire for victory, the kingdom and royal pleasures.

किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ।
येषामर्थे काङ्क्षितं नो राज्यं भोगा: सुखानि च ॥

kiṃ no rājyena govinda kiṃ bhogair-jīvitena vā
yeṣām-arthe kāṅkṣitaṃ no rājyaṃ bhogā: sukhāni ca – 1.32

Of what use, O Govinda, is kingdom, or even pleasures of life? Those for whose sake we desire the kingdom, pleasures and happiness, they are standing here to fight, abandoning their life and wealth – teachers, parents, sons, grandfathers, uncles, fathers-in-law, grand-children, brothers-in-law and relatives

त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ।
आचार्या: पितर: पुत्रास्तथैव च पितामहा: ॥
मातुला: श्वशुरा: पौत्रा: श्याला: सम्बन्धिनस्तथा ।

ta ime’vasthitā yuddhe prāṇāṃs-tyaktvā dhanāni ca
ācāryā: pitara: putrās-tathaiva ca pitāmahā: – 1.33
mātulā: śvaśurā: pautrā: śyālā: sambandhinas-tathā – 1.34

Of what use, O Govinda, is kingdom, or even pleasures of life? Those for whose sake we desire the kingdom, pleasures and happiness, they are standing here to fight, abandoning their life and wealth – teachers, parents, sons, grandfathers, uncles, fathers-in-law, grand-children, brothers-in-law and relatives.

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतो: किं नु महीकृते ॥

etān-na hantum-icchāmi ghnato’pi madhusūdana
api trailokya-rājyasya heto: kiṃ nu mahīkṛte – 1.35

Even if I am slain, O Madhusudana (Krishna), I would not wish to kill these people; even for the sake of the three worlds; how then for the sake of a kingdom on earth!

निहत्य धार्तराष्ट्रान्न: का प्रीति: स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिन: ॥

nihatya dhārtarāṣṭrān-na: kā prīti: syāj-janārdana
pāpam-evāśrayed-asmān-hatvaitān-ātatāyina: – 1.36

What satisfaction will there be for us by killing Dhritarashtra’s sons, O Janardana (Krishna)? By slaying them, though they are criminals, sin alone will accrue to us.

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान् स्वबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिन: स्याम माधव ॥

tasmān-nārhā vayaṃ hantuṃ dhārtarāṣṭrān sva-bāndhavān
svajanaṃ hi kathaṃ hatvā sukhina: syāma mādhava – 1.37

Therefore, we should not kill these sons of Dhritarashtra, who are our relatives. By destroying our own people, how can we become happy, O Madhava?

यद्यप्येते न पश्यन्ति लोभोपहतचेतस: ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥

yady-apy-ete na paśyanti lobhopahata-cetasa:
kula-kṣaya-kṛtaṃ doṣaṃ mitra-drohe ca pātakam – 1.38

Although these people, overpowered by greed, fail to see the evil in destruction of lineage and the sin of hostility to friends, why not we, O Janardana, seeing the evil of causing extinction of the family, refrain from this sinful mission?

कथं न ज्ञेयमस्माभि: पापादस्मान्निवर्तितुम् ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥

kathaṃ na jñeyam-asmābhi: pāpād-asmān-nivartitum
kula-kṣaya-kṛtaṃ doṣaṃ prapaśyadbhir-janārdana – 1.39

Although these people, overpowered by greed, fail to see the evil in destruction of lineage and the sin of hostility to friends, why not we, O Janardana, seeing the evil of causing extinction of the family, refrain from this sinful mission?

कुलक्षये प्रणश्यन्ति कुलधर्मा: सनातना: ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥

kula-kṣaye praṇaśyanti kula-dharmā: sanātanā:
dharme naṣṭe kulaṃ kṛtsnam-adharmo’bhibhavaty-uta – 1.40

In the extinction of a family, the age-old rites and traditions of the family cease to be. When the traditional dharma is lost, unrighteousness and lawlessness will overtake the whole community.

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रिय: ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्कर: ॥

adharmābhibhavāt-kṛṣṇa praduṣyanti kula-striya:
strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkara: – 1.41

When adharma predominates, O Krishna, the women of the family become corrupt. Women tending to be immoral, O Varshneya (Krishna, a descendant of the Vrishni-clan), admixture of varṇas (predominant qualities in a clan) follows.

सङ्करो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रिया: ॥

saṅkaro narakāyaiva kula-ghnānāṃ kulasya ca
patanti pitaro hy-eṣāṃ lupta-piṇḍodaka-kriyā: – 1.42

Admixture of varṇas conduces to hell for the lineage as well as the destroyers of lineage. The ancestors will then fall from their lofty domain, due to lack of the customary ‘rice-ball offering’ and allied rituals performed for the sake of departed souls.

दोषैरेतै: कुलघ्नानां वर्णसङ्करकारकै: ।
उत्साद्यन्ते जातिधर्मा: कुलधर्माश्च शाश्वता: ॥

doṣair-etai: kula-ghnānāṃ varṇa-saṅkara-kārakai:
utsādyante jāti-dharmā: kula-dharmāś-ca śāśvatā: – 1.43

By these misdeeds of the family-destroyers who are bent on causing admixture of varṇas, the rituals of their clan as well as the long-standing auspicious traditions of their lineages are ruined.

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥

utsanna-kula-dharmāṇāṃ manuṣyāṇāṃ janārdana
narake’niyataṃ vāso bhavatīty-anuśuśruma – 1.44

Those who corrupt their family morals and auspicious practices, O Janardana, are bound to live in hell for many years. This is what we have heard.

अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यता: ॥

aho bata mahat-pāpaṃ kartuṃ vyavasitā vayam
yad-rājya-sukha-lobhena hantuṃ svajanam-udyatā: – 1.45

Alas! We are out to perpetrate a great sin by killing our kinsmen, solely because of our greed for enjoying the kingdom and the royal comforts.

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणय: ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥

yadi mām-apratīkāram-aśastraṃ śastra-pāṇaya:
dhārtarāṣṭrā raṇe hanyus-tan-me kṣemataraṃ bhavet – 1.46

It would be rather better for me if Dhritarashtra’s sons, armed with weapons, kill me while I stand unarmed and un-defending.

सञ्जय उवाच।
एवमुक्त्वार्जुन: संख्ये रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापं शोकसंविग्नमानस: ॥

sañjaya uvāca
evam-uktvārjuna: saṅkhye rathopastha upāviśat
visṛjya saśaraṃ cāpaṃ śoka-saṃvigna-mānasa: – 1.47

Sanjaya said: Having said this in the battlefield, Arjuna with his mind immersed in grief, sat down on the chariot seat, laying down his bow and arrow.

ओं तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्याय: ।

oṃ tat-sad-iti śrīmad-bhagavad-gītāsūpaniṣatsu brahma-vidyāyāṃ yoga-śāstre śrīkṛṣṇārjuna-saṃvāde arjuna-viṣāda-yogo nāma prathamo’dhyāya:

Om – the symbol of Brahman, tat – that singular Reality (Brahman), sat – the ever abiding presence (Brahman).

Thus ends the first chapter entitled Arjuna-viṣāda Yoga during the Srikrishna-Arjuna dialogue in Śrīmad Bhagavad Gita, constituting Yoga-śāstra, which falls within Brahmavidya as presented in the Vedic Upanishads.