Welcome to our comprehensive summary of the first chapter of the Bhagavad Gita. This chapter, known as “Arjuna Vishada Yoga” or “The Yoga of Arjuna’s Despair,” is the crucial foundation for the entire divine discourse. It does not begin with philosophy, but with the sounds, sights, and overwhelming emotions of a battlefield, setting the stage for the profound crisis of the world’s greatest warrior.
Contents
Chapter 1 at a Glance
- Official Name: Arjun Viṣhād Yog: Arjuna Vishada Yoga (The Yoga of Arjuna’s Despair) (अर्जुनविषादयोग)
- Verse Count: 47 Verses
- Key Characters: Dhritarashtra, Sanjaya, Duryodhana, Arjuna, Krishna.
- Central Theme: The chapter begins with the blind king’s anxious inquiry, transitions to Duryodhana’s fearful assessment of the armies, and culminates in Arjuna’s complete emotional and moral collapse upon seeing his own family as the enemy.
The Story of Chapter 1: The Setting and the Sorrow
The chapter opens far from the action, in the palace of the blind king Dhritarashtra. Consumed by fear and attachment to his sons, he asks his minister Sanjaya, who has been granted divine sight, to narrate the events on the holy field of Kurukshetra. Sanjaya begins by describing the moment Dhritarashtra’s eldest son, Duryodhana, sees the disciplined Pandava army. Shaken, Duryodhana approaches his teacher, Drona, and begins listing the powerful warriors on both sides, his words a mixture of boastful arrogance and thinly veiled anxiety.
As the conch shells of both armies sound, declaring the start of the war, a confident Arjuna asks his divine charioteer, Krishna, to place their chariot between the two forces. He wishes to see those with whom he must contend. Krishna, in an act of profound grace, drives the chariot directly before Arjuna’s most beloved elders: his grandsire Bhishma and his teacher Drona. The sight shatters him. The abstract enemy becomes a horrifying collection of beloved faces. Overwhelmed by a tidal wave of compassion and grief, Arjuna’s body and mind begin to break down. He argues that no victory is worth the sin of killing one’s own kin, and in a final act of surrender, he casts aside his bow and arrows and slumps onto the chariot floor, completely defeated by his own sorrow.
Bhagavad Gita Chapter 1: Verse by Verse Translation
Here you will find the complete Sanskrit text and English translation for every verse in Chapter 1. Click on the verse number to read a full, in-depth analysis of that specific verse.
| Verse | English Translation |
|---|---|
| धृतराष्ट्र उवाच धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १ ॥ | Dhritarashtra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do? (1.1) |
| सञ्जय उवाच दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ २ ॥ | Sanjaya said: O King, after looking over the army of the Pandavas, arranged in military formation, King Duryodhana at that time went to his teacher and spoke the following words. (1.2) |
| पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ ३ ॥ | O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple, the son of Drupada. (1.3) |
| अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥ ४ ॥ | Here in this army are many heroic bowmen, equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata, and Drupada. (1.4) |
| धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ ५ ॥ | There are also great, heroic, powerful fighters like Dhrishtaketu, Chekitana, the valiant King of Kashi, Purujit, Kuntibhoja, and Shaibya. (1.5) |
| युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ ६ ॥ | There are the mighty Yudhamanyu, the very powerful Uttamaujas, the son of Subhadra, and the sons of Draupadi. All of them are great chariot fighters. (1.6) |
| अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम । नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ ७ ॥ | O best of the twice-born, please take note of our distinguished warriors, the commanders of my army. I am naming them for your information. (1.7) |
| भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ ८ ॥ | There are personalities like you, Bhishma, Karna, Kripa who is ever-victorious in battle, Ashwatthama, Vikarna, and also Saumadatti (Bhurishrava). (1.8) |
| अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ ९ ॥ | Many other heroes are prepared to lay down their lives for my sake. All of them are well-equipped with various kinds of weapons, and all are experienced in military science. (1.9) |
| अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १० ॥ | Our strength is immeasurable, and we are perfectly protected by Grandsire Bhishma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited. (1.10) |
| अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ ११ ॥ | Therefore, all of you, standing at your respective strategic points in the army’s formation, must now give full support to Grandsire Bhishma. (1.11) |
| तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १२ ॥ | Then, the valiant grandsire of the Kuru dynasty, the glorious Bhishma, blew his conch shell very loudly, making a sound like the roar of a lion, giving joy to Duryodhana. (1.12) |
| ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १३ ॥ | Thereafter, conch shells, large drums, small drums, kettledrums, and horns were all suddenly sounded, and the combined sound was tumultuous. (1.13) |
| ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १४ ॥ | On the other side, both Lord Krishna and Arjuna, stationed on a great chariot yoked with white horses, blew their divine conch shells. (1.14) |
| पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १५ ॥ | Lord Krishna blew His conch shell, named Panchajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of Herculean tasks, blew his terrific conch, named Paundra. (1.15) |
| अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १६ ॥ | King Yudhishthira, the son of Kunti, blew his conch shell, the Anantavijaya, and Nakula and Sahadeva blew the Sughosha and Manipushpaka. (1.16) |
| काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १७ ॥ | The King of Kashi, a great archer, and the great warrior Shikhandi, along with Dhrishtadyumna, Virata, and the unconquerable Satyaki also blew their conches. (1.17) |
| द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १८ ॥ | O King, Drupada, the sons of Draupadi, and the mighty-armed son of Subhadra, all blew their respective conch shells. (1.18) |
| स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥ १९ ॥ | That tumultuous sound, resounding through the sky and the earth, shattered the hearts of the sons of Dhritarashtra. (1.19) |
| अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः । हृषीकेशं तदा वाक्यमिदमाह महीपते ॥ २० ॥ | O King, at that time, after looking over the sons of Dhritarashtra drawn in military array, Arjuna, the son of Pandu, whose flag was marked with Hanuman, took up his bow and spoke these words to Lord Krishna. (1.20) |
| अर्जुन उवाच सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत । यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ॥ २१ ॥ | Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight. (1.21) |
| कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥ २२ ॥ | [So I may see] with whom I must fight in this great endeavor of war. (1.22) |
| योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ २३ ॥ | Let me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra. (1.23) |
| सञ्जय उवाच एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ २४ ॥ | Sanjaya said: O descendant of Bharata, having been thus addressed by Arjuna, Lord Krishna drew up the finest of chariots in the midst of the armies of both parties. (1.24) |
| भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ २५ ॥ | In the presence of Bhishma, Drona, and all the other chieftains of the world, the Lord said: Just behold, Partha, all the Kurus assembled here. (1.25) |
| तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥ २६ ॥ | There Arjuna could see, standing in both armies, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends. (1.26) |
| श्वशुरान् सुहृदश्चैव सेनयोरुभयोरपि । तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ २७ ॥ | When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus. (1.27) |
| अर्जुन उवाच कृपया परयाविष्टो विषीदन्निदमब्रवीत् । दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥ २८ ॥ | Arjuna said: O Krishna, seeing my kinsmen present here so eager to fight, I am now overwhelmed by supreme compassion and lamenting, I speak these words. (1.28) |
| सीदन्ति मम गात्राणि मुखं च परिशुष्यति । वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ २९ ॥ | My whole body is quivering, my limbs are giving way, my mouth is drying up, and my hair is standing on end. (1.29) |
| गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ ३० ॥ | My Gandiva bow is slipping from my hand, and my skin is burning all over. I am no longer able to stand here, and my mind feels as if it is whirling. (1.30) |
| निमित्तानि च पश्यामि विपरीतानि केशव । न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ ३१ ॥ | O Keshava, I see only adverse omens, and I foresee no good from killing my own kinsmen in this fight. (1.31) |
| न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च । किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ ३२ ॥ | O Krishna, I desire no victory, nor a kingdom, nor any happiness. O Govinda, of what use to us is a kingdom, or enjoyment, or even life itself? (1.32) |
| येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ ३३ ॥ | Those for whose sake we desire kingdom, enjoyment, and happiness—they are now arrayed on this battlefield, having given up their lives and fortunes. (1.33) |
| आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥ ३४ ॥ | Teachers, fathers, sons, and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives are present here. (1.34) |
| एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ ३५ ॥ | O Madhusudana, I do not wish to kill them even if they kill me. What to speak of this earthly kingdom, I am not prepared to fight with them even in exchange for the three worlds! (1.35) |
| निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ ३६ ॥ | O Janardana, what pleasure will we derive from killing the sons of Dhritarashtra? Sin will certainly overcome us if we slay such aggressors. (1.36) |
| तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ ३७ ॥ | Therefore, we are not justified in killing the sons of Dhritarashtra, our own kinsmen. O Madhava, how could we ever be happy by killing our own people? (1.37) |
| यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ ३८ ॥ | Although these men, their hearts overcome by greed, do not see the evil of destroying their own family or the sin in quarreling with friends… (1.38) |
| कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ ३९ ॥ | O Janardana, why should we, who can clearly see the crime in destroying a dynasty, not know to turn away from this sin? (1.39) |
| कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ ४० ॥ | With the destruction of the dynasty, the eternal family traditions are lost, and with the destruction of tradition, irreligion overcomes the entire family. (1.40) |
| अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ ४१ ॥ | O Krishna, when irreligion is prominent in the family, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrishni, comes unwanted progeny. (1.41) |
| सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ ४२ ॥ | Many other heroes are prepared to lay down their lives for my sake. All of them are well equipped with various kinds of weapons, and all are experienced in military science. (1.9) |
| दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ ४३ ॥ | Due to the evil deeds of the destroyers of the family, which cause the rise of unwanted children, the eternal family traditions and the community projects are all devastated. (1.43) |
| उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ ४४ ॥ | O Janardana, I have heard from the authorities that those men whose family traditions are destroyed always dwell in hell. (1.44) |
| अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ ४५ ॥ | Alas, how strange it is that we are preparing to commit a great sin! Driven by the desire for royal happiness, we are intent on killing our own kinsmen. (1.45) |
| यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ ४६ ॥ | It would be far better for me if the sons of Dhritarashtra, with weapons in hand, were to kill me on the battlefield, unarmed and unresisting. (1.46) |
| सञ्जय उवाच एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ ४७ ॥ | An increase of the unwanted population certainly causes hellish life both for the family and for those who destroy the family. The ancestors of such corrupt families fall down, because the performances of offering them food and water are entirely stopped. (1.42) |
Conclusion: The Perfect Problem
The first chapter of the Bhagavad Gita concludes with the complete deconstruction of its hero. Arjuna, having built a seemingly flawless case against the war based on compassion, social order, and the fear of sin, is now utterly broken. He is a warrior who has renounced his weapons, a man of duty who has rejected his duty. This state of profound despair and confusion is not an ending, but the perfect beginning. By emptying himself of all worldly certainties, Arjuna has become the perfect disciple, ready to receive the divine knowledge that Lord Krishna is about to impart in the chapters to come.
Read Next: Bhagavad Gita Chapter 2 Summary: The Yoga of Knowledge
