Glories of Bhagavad-gita Chapter-1 in Gita-mahatmya

Padma Purana records how Lord Siva informed his wife Parvati devi about what Lord Vishnu was telling His consort Lakshmi devi about Bhagavad-gita. Lord Vishnu himself manifested in the form of Bhagavad-gita. The first five chapters are His head, the next ten chapters His ten arms, the sixteenth chapter His stomach and the last two chapters His lotus feet. An intelligent person who daily recites one chapter or even one sloka, one half sloka, or at least one quarter sloka, will attain the supreme destination, Vaikuntha.

There was a brahmana named Susharma who was wicked and sinful. He took pleasure hurting others, drinking wine and eating flesh. One day he died from snake bite. He had to suffer in many hells and ultimately attained the body of a bull. A crippled man purchased the bull and made him carry heavy load on his back. One day the bull fell unconscious and many people gathered to watch him. Several pious people including a prostitute bestowed upon the bull the results of some of their pious activities. Later the bull died and was taken to Yamaraja, the god of death. Because of the pious credits given by the prostitute he took birth in a very high brahmana family. In that birth, he was able to remember his past birth and wanted to meet the prostitute. Later he met the prostitute and understood the reason for her purity.

There was another brahmana who was very proud of his learnings and used to insult other learned persons out of jealousy. After death he was cast into many hells and achieved the body of a parrot. The bird lost its parents when young and was left alone. It was given shelter by some rishi's in their ashrama. The children of the rishi's used to recite the first chapter of Bhagavad-gita and the parrot picked the slokas from them. He was later stolen by a thief and sold to the prostitute. Continuously hearing the recitation from the parrot, the prostitute became pure in heart.

Anyone who recites, hears or studies the first chapter of the Bhagavad-gita will very easily cross over the ocean of material miseries and attain the service of the lotus feet of Lord Krishna.

Bhagavad-gita Summary of Chapter-1 Duryodhana’s arrogance and Arjuna’s bewilderment

Bhagavad-gita is the essence of Vedic knowledge and rightly sets the stage in Chapter-1. On one hand there is Dhrtarastra and his demoniac son, Duryodhana showing arrogance due to their faith in military strength. On the other hand there is Arjuna, the devotee of the Lord but in bewildered condition out of attachment to family and friends. Arjuna is unwilling to fight and counter his family and friends in battle considering this to be sinful. Both good and bad are mired in the maze of material nature. Under this context, the perfect theistic science is revealed by Lord Sri Krishna for the ultimate benefit of all living beings.

In this material world, for every action there is counteraction. For every sinful action, there are reactions and sufferings. Any service done for the satisfaction of the self is sinful. There is danger lurking everywhere. However, if you are diseased, you have to take medicine. If somebody is drowning in the sea, you have to give him some help, send some boat or some lifeboat so that he can be saved. When you see written on a gate, “Danger! Beware of Dogs!” you avoid the place. How do we therefore counter from sinful reactions?

Anyone who has taken shelter of the lotus feet of Lord Krishna, He protects from all counteraction. If He instructs to fight for His mission, the ultimate good is to fully surrender to Him and comply with His words. In so doing, He Himself promises to remove all sins and dangers. The teaching was understood and realized by Arjuna, who heard the Bhagavad-gita directly from the Lord. This has to be understood “as it is” by hearing from bona-fide devotees.

Bhagavad-gita 1.41-46 Arjuna’s argument regarding concern for Forefathers and Family Welfare

Increase of unwanted population causes hellish life in the family. The ancestors of such corrupt families fall down, because the performances for offering them food and water, ceremonies like sraaddha and pindam are entirely stopped. Also all kinds of community projects and family welfare activities are devastated.

Sometimes the forefathers may be suffering from various types of sinful reactions, and sometimes some of them cannot even acquire a gross material body and are forced to remain in subtle bodies as ghosts. Thus, when remnant of food or prasadam is offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life.

Those who destroy the family tradition therefore commit sin. Hence such destroyers dwell always in hell. Therefore Arjuna was not willing to commit the great sin (maha-papam). He was ready to die unarmed rather than kill his family members (svajan).

Arjuna mistook that the war was arranged for his satisfaction so that he could enjoy the kingdom and the happiness thereof. Actually, it was not an ordinary activity since it was organized for the satisfaction of Lord Krishna’s mission. People under varnasrama-dharma are engaged in devotional life (life dedicated to serve Lord Vishnu or Lord Krishna). All welfare activities are fulfilled in such a society. It is even not required to perform rituals of offerings to forefathers since simply by performing devotional service, one can deliver hundreds and thousands of forefathers from all kinds of misery.

Bhagavad-gita 1.40 Arjuna’s argument regarding Concern for Women and Children

When irreligion is prominent in the family, O Krsna, the women of the family (kula-striyah) become polluted, and from the degradation of womanhood, O descendant of Vrsni, comes unwanted progeny (varna-sankara).

Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varnasrama principles are so designed that the good population would prevail in society for the general spiritual progress of state and community. Such population depends on the chastity and faithfulness of its womanhood. We find such examples of satita in the example of Damyanti who was steadfast in her faith on her husband Nala even when he became poor because of a curse. Wife can also help one to be elevated to the heavenly planets, to advance in religious and spiritual knowledge, for economic development, for satisfying sense gratification and also for salvation.

On the failure of varnasrama-dharma, naturally the women become free to act and mix with men, and thus adultery is indulged in at the risk of unwanted population. Irresponsible men also provoke adultery in society, and thus unwanted children flood the human race at the risk of war and pestilence. Class of people born out of lust or adultery and undesirable parents are called varna-sankara. Hiranyakasipu, the demoniac asura was born when his mother Diti became lusty during an improper time of day for progeny.

Son or putra is expected to deliver the forefathers from the hellish condition of life through sraddha and pindam offerings. Arjuna was afraid that family will face irresponsible progeny after the deaths in the war.

Varnasrama-dharma or eternal occupation of family members

As per vedic civilization, human society is divided, according to work into four divisions of social order (varna):

- brahmana are the intelligent class of people who are in mode of goodness and spiritual master of other sections of society.
- ksatriya are the administrative class who are trained for challenging and killing to protect society from irreligious elements. They are usually in the mode of goodness and passion.
- vaisya are the mercantile class and are engaged in farming, cow protection and business. They are people in mode of passion and ignorance.
- sudra are the labourer class serving the other social orders in society and are in mode of ignorance.
The varna is determined as per a person’s qualities and activities and not birth.

Human life is also divided into four stages (asrama) –

- brahmacari are students who gain spiritual knowledge under the care of a spiritual master
- grhastha are householders who lead a married life and function as per the four divisions of social order
- vanaprastha are retired people who engage in attaining spiritual understanding
- sannyasi are persons in the renounced order of life and are considered to be the spiritual master of the brahmana.

This vedic classification of society belongs to the sanatana-dharma. sanatana means eternal. The whole purpose of Bhagavad-gita is to revive our sanatana occupation, or sanatana-dharma, which is the eternal occupation of the living entity. We are temporarily engaged in different activities, but all of these activities can be purified when we give up all these temporary activities and take up the activities which are prescribed by the Supreme Lord. That is our pure life. It is the eternal function of the eternal living entities or jiva in relationship with the eternal Supreme Lord.

Bhagavad-gita 1.37-39 Arjuna’s argument regarding Concern for Family Values

The sons of Dhrtarashtra had lost their sense on account of greediness for acquiring the empire. They were seeing no fault in killing their family or quarreling with friends because their hearts were overtaken by greed. There was also great danger of destroying dynasty. Arjuna questioned that why should the Pandavas engage in these acts of sin. Obligation to fight is binding when the effect is good, but when the effect is otherwise, then no one can be bound. Therefore Arjuna favoured not to fight.

With the destruction of dynasty, the eternal family tradition is vanquished. With religion being destroyed, the rest of family becomes involved in irreligion. The elder members are responsible for purifying processes in the family, beginning from birth to death. But on the death of the elder members, such family traditions of purification may stop, and the remaining younger family members may develop irreligious habits and thereby lose their chance for spiritual salvation. Therefore, the elder members of the family should not be slain.

Arjuna addressed the Lord as Janardana or protector of people seeking answer. Family tradition, according to Vedic civilization, was very strictly observed so that the family could be kept in order as per religious principles. This was because the human life was meant for reviving one’s eternal position or sanatana-dharma. The eternal occupation of family members is to observe the rules and regulations of sanatana-dharma or varnasrama-dharma. In Bhagavad-gita, Lord Krishna reveals this eternal position and eternal occupation of human life while instructing Arjuna to engage in the battle.

Bhagavad-gita 1.36 Arjuna’s arguments not to Fight and commit Sin

pāpam eva āśrayed asmān hatvā etān ātatāyinah ... Arjuna claimed, “papam or sin will overcome us if we slay such aggressors atatayinah.” People should consider in every activity, whether it is papam or punyam, whether it is virtuous or sinful activities.

There are two classes of people. Sinful people are asura. They do not care what is sinful or what is right. Saintly persons are godly or deva or devata. A deva is a vishnu-bhakta. All the demigods are deva. All thirty-three crores (330 million) of demigods residing in the higher planetary system abide by the order of Lord Vishnu and vaisnavas.

Arjuna was saintly by character, and therefore he wanted to deal with the aggressors in saintliness. As such his aggressors were of special type, namely his own grandfather, own teacher, friends, sons, grandsons etc. Because of them, Arjuna thought that he should not take the severe steps necessary against ordinary aggressors. Saintly persons are advised to forgive.

Arjuna addressed Lord Krishna as “madhava” asking how he could be happy by killing his own kinsmen. Arjuna wanted to point out to Krsna that, as Madhava or husband of the goddess of fortune and happiness, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune.

Lord Krishna, however never brings misfortune to anyone, to say nothing of His devotees. Arjuna is in fact consulting his friend whether he will be benefitted killing his kinsmen. Bhagavad gita explains the truth behind all events and eventualities, including war. There is divine example in Ramayana in which Lord Rama destroyed Ravana just to teach people that aggressors must be killed.

Bhagavad-gita 1.30 – 1.35 Arjuna finds no benefit in War

Today is Gita Jayanti, the day when Bhagavad-gita was rendered by Lord Sri Krishna to Arjuna in the battlefield of Kurukshetra. This auspicious day falls on ekadasi (11th) day of shukla paksha (bright half) of the margashirsha (November – December) month of Indian calendar. Comprising of 700 verses, Bhagavad-gita is the essence of the Vedic literature providing an in-depth understanding of the science of self-realization, false identification and sufferings in material life, spiritual relationship of living entities with the Supreme Personality of Godhead, devotional service and surrender to the lotus feet of Lord Krishna and assurance from the Lord Himself of ultimate victory.

Arjuna started pleading with Lord Krishna since he was seeing only causes for misfortune in the battle of Kurukshetra. nimittāni ca pasyāmi viparitāni kesava … Arjuna addressed Kesava, the killer of the kesi demon, that although he knew the nimittāni (cause) of the war but he found viparitāni (opposite) effect of the same.

In material life, everyone is interested in oneself and one’s own welfare. Psychologically, everyone wants to show one’s opulence to friends and relatives, but Arjuna feared that all his relatives and friends would be killed on the battlefield and he would be unable to share his opulence after victory.

Materially conscious people also see happiness in terms of expanded selfishness, happiness of family, society, community, country, community. Therefore Arjuna did not see any good (śreyas) coming from killing his own kinsmen in the battle. He thought that by killing his kinsmen there would be no happiness in his life, and therefore he was not willing to fight, just as a person who does not feel hunger is not inclined to cook.

Arjuna was not even willing to follow the moral codes for a ksatriya (warrior class) as per vedic social administration. Also if one dies fighting directly in battle under Lord Krishna’s personal orders, he goes to dwell in the sun planet. Arjuna was not even bothered about any benefit of living in higher planet. He even considered himself fit to go into a forest and live a secluded life in frustration.

Lord Govinda is the object of all pleasure for cows and senses. Arjuna expected the Lord to satisfy his selfish cause as well. He however forgot that Lord cannot be considered the order supplier since one will receive only so much that one deserves. In fact, living entity is supposed to satisfy Govinda’s senses. It is one’s real interest to satisfy Lord’s will, because the cause of all happiness including material happiness is the Lord Himself. The conditioned soul forgets this, and therefore suffers material pains. The devotee follows this principle and remains fortunate.

Bhagavad-gita 1.26 – 1.30 Arjuna Bewildered seeing his Friends and Relatives in Battle

Chapter-1 of Bhagavad-gita is called vishāda yoga or condition of despondency of Arjuna. Seeing his friends and relatives present before him in fighting spirit made Arjuna feel the limbs of his body quivering and his mouth drying up. Arjuna became overwhelmed with compassion (krpayā parayāvisto) and started lamenting (in utter bewilderment). "How it is possible, Krsna, that I have to kill the other side, my fathers, my father-in-law, my grandfather, my sons, my grandsons, my brother, my so many friends?"

When there is danger, many symptoms and different transformations of bodily constitution appear. These occur because of many reserve energies within the body. Bodily symptoms act because the mind is there. As the mind is absorbed in some subject matter, the bodily symptoms work, or the senses work according to that mind.

Arjuna felt his whole body trembling, his hair standing on end, his Gandiva slipping from his hand and his skin burning. Such phenomena occur out of great fear under material conditions. Arjuna’s symptoms in this situation were out of material fear of loss of life. He became so impatient that his famous bow was slipping from his hands. Because his heart was burning within him, he was feeling a burning sensation of the skin.

The Gandiva bow was gifted to Arjuna by the demigods and played a great role in his battles and slaying of many warriors. He had taken a vow that he would never drop it from his body. He even used to sleep with the divine bow. In the battlefield of Kurukshetra, the same Gandiva slipped from his shoulders seeing his relatives (svajana) in battle ensemble.

Arjuna was unable to stand any longer, he was forgetting himself and his mind was reeling. Excessive attachment for material things puts a man in such a bewildering condition of existence. Such fearlessness and loss of mental equilibrium take place in persons who are too affected by material conditions.

Bhagavad-gita 1.24 – 1.25 Hrsikesa directs Arjuna’s mind

uvāca pārtha pasyaitān samavetān kurun iti

Lord Krishna spoke for the first time in the Bhagavad-gita showing Arjuna the presence of Bhisma, Drona and all the other chieftains of the world, under the Kurus assembled for the battle. As the Supersoul of all living entities, Lord Krishna could understand what was going on in the mind of Arjuna. As Hrsikesa or the director of the senses and mind of every living entity, Lord Krishna knew everything. He is the original controller of the senses, just as the king is the original controller of all the activities of the state, and the citizens are secondary controllers. The Lord, situated in the hearts of all living entities, directs their senses. Lord Krishna could understand Arjuna’s purpose in placing the chariot in the midst of the armies. On the Battlefield of Kurukshetra the Lord directly controls the transcendental senses of Arjuna. Hence He drew the chariot of Arjuna in the presence of Bhisma, Drona and the other chieftains on the world.

Arjuna is called gudakesa. gudaka means sleep and one who conquers sleep is call gudakesa. Sleep implies sense gratification, ignorance or darkness. So Arjuna conquered both sleep and ignorance because of his friendship with Krishna. As a great devotee of Krishna, he could not forget Krishna even for a moment, because that is the nature of a devotee. Either in walking or in sleep, a devotee of the Lord can never be free from thinking of Krishna’s name, form, qualities and pastimes. A devotee of Krishna can conquer both sleep and ignorance simply by thinking of Krishna constantly. This is called Krishna consciousness.

Lord Krishna also called His friend as Partha or the son of Kunti or Prtha, the sister of His own father Vasudeva. This is significant because as a friend and relative, He had agreed to be the charioteer of Arjuna. Now He did not expect the son of His aunt Prtha to stop the fight. He predicted the mind of Arjuna and hence in friendly joking He pointed out at the elderly Kurus leading the battlefield for war. In fact, Lord Krishna was directing His devotee, Arjuna’s mind to make way for Srimad Bhagavad-gita to appear.

Arjuna’s desire to Inspect the opposing Army

Lord Krishna is the Supreme Personality of Godhead and had Himself agreed to be Arjuna's chariot driver. As a devotee, Arjuna knows his actual position as a subordinate, however the Lord has himself accepted to take orders from His devotee as a charioteer. Arjuna therefore begged his chariot driver addressing Him as acyuta to draw the chariot between the two armies to see those who were present in the battlefield desiring to fight.

Arjuna had no cause to fear any enemies whatsoever. Above all, Lord Krishna, the Lord of the senses, was personally present to give him directions. Thus, all good counsel was available to Arjuna in the matter of executing the battle. In such auspicious conditions, arranged by the Lord for His eternal friend and devotee, lay the signs of assured victory. Also, the differential effect of the conchshells on the two sides was an assurance for Arjuna’s confidence.

As a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. It was an open secret that Duryodhana wanted to usurp the kingdom of the Pandavas by evil plans, in collaboration with his father, Dhrtarastra. Therefore, all persons who had joined the side of Duryodhana have taken the side of adharma. Thus Arjuna became very anxious to see the leading persons present on the battlefield demanding an unwanted war.

Lord Krishna drew up the fine chariot in the midst of the armies of both parties. In the presence of Bhisma, Drona and all the other chieftains of the world, the Lord said, just behold, all the Kurus assembled there.

Bhagavad-gita 1.20 – 1.23 Lord Krishna as charioteer of Arjuna

Lord Krishna and Arjuna were stationed on a great chariot drawn by white horses. The chariot on which both the friends were seated had been donated by Agni (the fire-god) to Arjuna, and this indicated that this chariot was capable of conquering all sides, wherever it was drawn over the three worlds. Also, the chariot bore a flag marked with Hanuman (kapi-dhwaja). The emblem of Hanuman on the flag of Arjuna was another sign of victory because Hanuman co-operated with Lord Rama in the battle against Ravana, and Lord Rama emerged victorious. Lord Krishna is Rama Himself and wherever Lord Rama is present, His eternal servitor Hanuman and His eternal consort Sita, the goddess of fortune, are present. Now, Arjuna was following the footsteps of Hanuman, a mahajana while undertaking the devotional service of fighting the war against adharma.

Lord Krishna is the Supreme Personality of Godhead (sri bhagavan). Out of His causeless mercy He was engaged in the services of His friend. He never fails in His affection for His devotee. He is always bhakta-vatsala. He keeps his devotees close to His chest. And thus he is addressed as infallible (acyuta). As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. He never falls down from His original position.

Although Lord Krishna had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hrsikesa, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee’s assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master of all circumstances.

Source of Strength of the Lord's Associates is the Lord Himself

Arjuna blew a conchshell called Devadatta. Arjuna is referred to as Dhananjaya because he helped his elder brother (Yudhisthira) in fetching wealth when it was required by the king to make expenditures for different sacrifices (yajna). Arjuna’s conchshell was given to him as a gift by Maya Danava. This Maya Danava was the master of illusions and the architect of an extraordinary assembly hall at Indraprastha (near today’s Delhi) as the seat of capital of the Pandavas. Maya Danava found the conchshell from Bindu Sarovar to the east of Mount Kailash and presented the same to Arjuna. The sound of the conchshell could break the heart of any opponent as per Mahabharata.

Bhima is known as Vrkodara because he could eat as voraciously as he could perform Herculean tasks, such as killing the demon Hidimba. He blew the terrific conchshell called Paundra. King Yudhisthira blew Anantavijaya. The other Pandavas and the associate archers too blew their conchshells. All these names are mentioned in the verses (slokas) to indicate their relationship with the Lord. Everything and everyone connected with Lord Sri Krishna becomes Krishna or Krishnized or Krishna conscious.

Arjuna and associates were all very powerful. Nobody can be associate of Lord Krishna without being very, very much advanced. Just like fire can mix with fire, water can mix with water; similarly, unless one is transcendentally advanced, he cannot be associate of Lord Krishna. Hence the conchshells blown by the different personalities on the side of the Pandavas, beginning with the Lord’s, were all very encouraging to the fighting soldiers. The message announced by the sounds of the conchshells was the predestined victory in battle due to the presence of Lord Krishna, the supreme director and the husband of the goddess of fortune.

When Bhisma and the others on the side of Duryodhana blew their respective conchshells, there was no heart-breaking on the part of the Pandavas. Vibrating both in the sky and on the earth, the uproarious sounds of the conshells of the Pandavas shattered the hearts of the sons of Dhrtrarastra. This is due to the confidence of the Pandavas in Lord Krishna. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.

Transcendental names of the Lord

pancajanyam hrsikesa - Lord Krishna is referred to as Hrsikesa because He is the owner of all senses. hrsika = sense and isah = owner. The living entities are part and parcel of Him, and therefore the senses of the living entities are also part and parcel of His senses. The Lord, situated in the hearts of all living entities, directs their senses. Pure devotees of the Lord are absorbed in surrender to the Lord. In turn the Lord directly controls their senses. On the Battlefield of Kuruksetra the Lord directly controlled the transcendental senses of Arjuna, and thus His particular name of Hrsikesa.

Other names of the Lord as per Mahabharata
The word “krish” is the attractive feature of the Lord’s existence, and “na” means spiritual pleasure. When the verb “krish” is added to the affix “na” it becomes krishna, which indicates the all-attractive Absolute Truth.

Lord Krishna has different names according to His different activities. His name is Madhusadana because He killed the demon of the name Madhu; His name is Govinda because He gives pleasure to the cows and to the senses; His name is Vāsudeva because He appeared as the son of Vasudeva; His name is Devaki-nandana because He accepted Devaki as His mother; His name is Yasoda-nandana because He awarded His childhood pastimes to Yasoda at Vrndavana; His name is Partha-sarathi because He worked as charioteer of His friend Partha or Arjuna.

Bhagavad-gita Verse 1.14 – 1.19 Blowing of Transcendental Conchshell

Lord Krishna and Arjuna stationed on a great chariot drawn by white horses then sounded their transcendental conchshells (divya sankha). The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side because Lord Krishna was on the side of the Pandavas. Victory is always with persons like the sons of Pandu because Lord Krishna is associated with them.

Whenever and wherever the Lord is present, the goddess of fortune (Lakhsmidevi) is also there because the goddess of fortune never lives alone without her husband. Therefore, victory and fortune were awaiting Arjuna, as indicated by the transcendental sound produced by the conchshell of Lord Vishnu or Lord Krishna.

Lord Krishna blew His conchshell called pancajanya. After shifting to Mathura from Gokula, arrangements were made for Lord Krishna and Balarama to live under the instructions of Their spiritual master, Sandipani Muni in Ujjain. In return for the learning received, They seeked to serve Their teacher with some offering or guru-dakshina. Sandipani Muni asked for the return of his dead son, who had drowned in the ocean on the bank of Prabhasaksetra. Lord Krishna and Balarama immediately went to the beach and asked the controlling deity of the ocean to return the son of Their teacher. The ocean deity informed, “The boy was not actually taken by me, but was captured by a demon named Pancajana. This great demon generally remains deep in the water in the shape of a conchshell. The son of Your teacher might be within the belly of the demon, having been devoured by him.” On hearing this, Lord Krishna dove deep into the water and caught hold of the demon Pancajana. He killed him on the spot, but could not find the son of His teacher within his belly. He took the demon’s dead body (in the shape of a conchshell) and returned to His chariot on the beach. Thereafter He along with His elder brother Balarama went to the residence of Yamaraja and blew His conchshell named pancajanya. Yamaraja received his Master with all respectful obeisances and returned the teacher’s son.

Bhagavad-gita Verse 1.12 - 1.13 Bhismadeva’s Blowing of Conchshell

In the beginning of the battle of Kurukshetra, Bhismadeva blew his conchshell very loudly making a sound like the roar of a lion. This caused two effects. He could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion he tried to cheer the prince by blowing his conchshell very loudly, befitting his position as a lion. This gave Duryodhana false joy and made the Kauravas to sound their conchshells, drums, bugles, trumpets and horns causing a combined tumultuous sound.

What is the symbolism of sankha or conchshell? Before and after arati (worship), conchshell is blown to herald auspiciousness. Lord Sri Krishna is all auspiciousness and Bhismadeva acknowledged the presence of the Supreme Lord by blowing the conchshell. Indirectly, by the symbolism of conchshell, Bhismadeva informed his depressed grandson Duryodhana that he had no chance of victory in the battle, because the Supreme Lord Krishna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.

Conchshells and cow dung are nothing but the bones and the stool of some living entities, but according to the Vedic version they are both considered very pure. According to Vedic principles, bones and dung are generally considered very impure. As per Vedic injunction, if one touches a bone or stool, he must take a bath immediately. Yet the Vedas also enjoin that a conchshell, although the bone of an animal, and cow dung, although the stool of an animal, are very sanctified. Even though such statements appear contradictory, on the basis of the Vedic version we still accept the fact that conchshells and cow dung are pure and sanctified.

Bhismadeva's greatness in images

Lord Krishna had promised not to wield a weapon during the Kurukshetra war. Bhishma had taken a challenge that he would make the Lord break the vow. He valiantly fought against Arjuna causing great harm. To protect Arjuna, Lord Krishna got down from the chariot, took up a broken chariot wheel and hurriedly rushed at Bhismadeva in an angry mood, as a lion goes to kill an elephant. He dropped His covering cloth on the way. Bhismadeva at once gave up his weapons and stood ready to be killed by Krishna, his beloved Lord. The Lord breaks his own vow to keep the words of His devotees.


Bhismadeva was bestowed with the power to leave material body at will. At the instruction of Lord Krishna, Arjuna pierced his grandfather’s body with arrows and created a bed of roses for the grandsire to lie in rest. After the battle, the Pandavas visited the spot where Bhismadeva was lying on a bed of arrows, about to pass away. The great warrior attracted the attention of all the contemporary elites and all of them assembled to show their feelings of love, respect and affection for the great soul. Bhisma instructed Yudhisthira on the tenets of dharma and only by following dharma one can gain happiness. He also recited the Visnu Sahasranama to the Pandavas glorifying the Lord.

Bhismadeva as Mahajana

Today is end of Chaturmasya (four months period of rainy season when holy men meditate at a place and conduct more austerities). The last month of this period is called Kartika month. Lord Caintanya Mahaprabhu has said that as Ekadasi is the holiest of days, Kartika is the holiest of months. The last five days of Kartika month are known as Bhisma-panacaka. Grandfather Bhisma fasted for these five days, preparing to give up his life. Devotees observe fasting from certain foodstuffs on the Bhishma-panchaka for the pleasure of the Lord. Fast begins by remembering Bhismadeva on the Ekadasi day and ends on Purnima (the full moon).

Bhismadeva was the great grandfather of the Pandavas and Kauravas. Son of Shantanu and Gagadevi, Bhisma was elder brother of Dhrtarastra's father. Actually, the kingdom of Kurus of the Bharata clan belonged to him. Since he remained a brahmacari having vowed not to marry, his nephews, Dhrtarastra and Pandu became the inheritor.

He is one of the asta-vasus (eight gana-devatas and one of the 33 principle demigods as per Vedas). He had to take human birth because of a curse by Vashistha Muni when he and the other vasus had kidnapped Nandini cow from the Muni’s ashrama.

He was an unparalleled archer and once vanquished his spiritual master, the mighty Lord Parasuram (one of the ten leela avatars or past-time incarnations of the Lord). As a true kshtriya, he was exemplary in his determination to keep his words. He had promised to protect the Kuru dynasty at any cost. Also, he was under strict instructions from Lord Krishna to fight in the side of the Kauravas, lest Duryodhana would back away from the war.

Bhismadeva is counted as one of the twelve great mahajana or great personalities of Vedic age. The other mahajana’s are Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila (the son of Devahuti), Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja (father of Sita devi), Bali Maharaja, Sukadeva Gosvami and Yamaraja since they know the real religious principle. His tryst to break the promise of Lord Krishna of not picking weapons during the war and his last words of dharma or religious principles to King Yudhisthira before leaving his body are testimony to his greatness. He left his body with his eyes set on the Supreme Personality of Godhead, Lord Sri Krishna.

Bhagavad-gita Verse 1.4 to 1.11 Show of Strength

Like a typical ignorant material being, Duryodhana assessed his military strength vis-à-vis the enemy strength. He pointed out to Dronacarya the names of heroic fighters in the defending military force as stumbling blocks on the path of victory. He then triggered the names of exceptional heroes like Bhismadeva and Karna in the battle who were qualified to lead his military force (in case his brahmana commander-in-chief faltered).

Duryodhana thought that the might of his armed forces was immeasurable, being specifically protected by the most experienced general, Grandfather Bhisma. On the other hand, the forces of the Pandavas were limited, being protected by a less experienced general, Bhima. He used diplomatic ways with his grandfather as well since he clearly felt that the victory of the Kurus depended on the presence of Bhismadeva.

He was also confident of his victory on account of the combined strength of all his friends. They were all determined to lay down their lives for Duryodhana’s sake. Indirectly, it was already concluded that all of them under Kauravas would die in the Battle of Kuruksetra for joining the party of the sinful Duryodhana.

Duryodhana did not know that defeat and death does not depend on military strength or bodily strength. When death will come, nobody can check. Death is God’s act. When Lord Krishna desires that "This man should be killed now," or "He must die now," nobody can check. If Lord Krishna desires to kill somebody, nobody can give him protection, no power can save him. And if He wants to save somebody, nobody can kill him. This is Lord Krishna's protection. This realization that only Lord Krishna decides and saves is the beginning of surrender.

The great teacher, Dronacarya

Dronacarya, son of Bharadwaja muni was born in a vessel called drona. During his childhood days, he was classmate of Drupada, the prince of Panchala and later father of Draupadi, who was Arjuna’s wife. Out of friendship, Drupada had promised to share half his wealth with Dronacarya. Later however King Drupada refused to accept his old friend as worthy of his wealth. Dronacarya then prepared to teach his friend a lesson. He learnt the art of warfare from Lord Parasurama, married to the sister of Kripacarya, the royal teacher of Hastinapur and got himself appointed as teacher of military art of the Pandavas and Kauravas. After his teachings got over, he sent his student, Arjuna to defeat King Drupada in battle.

King Drupada wanted to take revenge of this humiliation and performed a great sacrifice, by which he received the benediction of having a son (Dhrstadyumna) who would be able to kill Dronacarya. Dronacarya knew this perfectly well, and yet as a liberal brahmana he did not hesitate to impart all his military secrets when Dhrstadyumna was entrusted to him for military education. Now, on the Battlefield of Kuruksetra, Dhrstadyumna took the side of the Pandavas and arranged their military phalanx, after having learnt the art from Dronacarya.

Bhagavad-gita Verse 1.2 to 1.3 Show of Diplomacy

On being inquired, Sanjaya informed Dhrtarastra that the king’s son, Duryodhana, after seeing the soldiers of the Pandavas arranged in a military phalanx, at once went to the commander-in-chief, Dronacarya, to inform him of the seriousness of the real position. Dronacarya was a brahmana and was appointed the commander-in-chief of the king’s army during the battle of Kuruksetra. He was a great master of military education for both the Pandavas and the sons of Dhrtarastra. Out of compulsion towards his sponsors, he had to fight his dear pupils.

Duryodhana could not disguise the surprise and fear he felt when he saw the military arrangement of the Pandavas. At the same time he behaved like a diplomat and politician. He pointed out the defects of his own teacher, because of which the Pandavas could build such a mighty defense. Dronacarya’s own student, Dhrstadyumna took the side of the Pandavas and arranged their military phalanx, after having learnt the art from his teacher. Duryodhana wanted Dronacarya to be alert and uncompromising in the fighting although he was facing his students in the battlefield. He should not be lenient against the affectionate Pandavas including the brilliant Arjuna.

Compiled in 18 chapters, Bhagavad-gita is part of the great epic Mahabharata where we find demoniac characters like Duryodhana deriding scriptural injunctions. Such persons have no respect for their elders and teachers. Compared to their actions, those of self-righteous persons like Arjuna make us understand the real teachings of Lord Sri Krishna in the Bhagavad-gita. Diplomacy is deplorable not only in social life but also for spiritual progress. Trust and Faith are the beginning of the path to attain the eternal service of the Supreme Personality of Godhead.

Facts about Dhrtarastra from Mahabharata

Dhrtarastra was born blind to Ambika, first wife of Vichitravirya, ruler of Hastinapura. He was in fact fathered by Vyasadeva after the demise of Vichitravirya. He was looked after by Bhismadeva along with his younger brothers, Pandu and Vidura.

As per tradition, Dhrtarastra being the oldest child was nominated new king of Hastinapura. However Vidura objected since a king who could not take care of himself could not rule the nation properly. Dhrtarastra’s disability prevented him from ascending the throne. Therefore Dhrtarastra gave up the throne and Pandu became the acceptable ruler of Hastinapura. The elders of Kuru dynasty like Bhismadeva, Satyavati, and family priest, Krpacarya accepted Pandu to be the new king. Dhrtarastra was however upset due to this injustice. Later however he got back his kingdom when Pandu retired to the forests.

Dhrtarastra was married to Gandhari. Pandu was married to Kunti and Madri. Pandu got five children, three from Kunti and two from Madri. Pandu's eldest son, Yudhisthira was born before Gandari could deliver her child. This upset Dhrtarastra and Gandhari since Pandu's son would be the next successor. In a fit of anger, Gandhari smashed her womb and the embryo of the new-born split into one-hundred fragments. Each fragment become a child. Hence, Gandhari gave birth to one hundred children. The oldest child was named Duryodhana. At the birth of the first son, Dhrtarastra was advised by Vidura and Bhismadeva to abandon the child due to bad omens surrounding him, but Dhrtarastra's love stopped him. The king was lenient towards his sons even when they were ill-treating the sons of Pandu. Dhratarastra wanted his own son to be heir to the throne and supported the plans to eliminate the Pandavas.

Dhrtarashtra was full of affection towards his sons and harboured ill-feelings towards his brother's sons before the war of Kuruksetra. He was however fearful of Lord Krishna's presence among the Pandavas and showed anxiety at the outcome of the battle.

Bhagavad-gita Verse 1.1 and 1.2

In the first verse of Bhagavad-gita, Dhrtarastra, king of Hastinapur (erstwhile Delhi) inquired from his faithful servant Sanjaya what his sons and his younger brother Pandu’s sons were doing in the Battlefield of Kurukshetra. Sanjaya was a student of Vyasadeva, by whose mercy he was able to experience within his heart the events in the battlefield.

Both the Pandavas and the sons of Dhrtarastra belong to the same family. Dhrtarastra was the eldest son, but he was blind. Therefore he was not awarded the throne. His next brother, Pandu was offered the throne, but he died very early. Pandu’s five sons were very small children, so they were taken care of by Dhrtarastra and other family elders. However there was conspiracy being weaved. Dhrtarastra desired his own sons to inherit the throne and deliberately instigated a politics of discrimination to remove the Pandavas.

Dhrtarastra was overly affectionate towards his family. In the material life, one thinks that he is able to protect his family members from death; or he thinks that his family or society can save him from the verge of death. Such attachment is noticed even among animals. Such mentality leads to politics, jealousy, diplomacy, enviousness. An envious person is not only jealous but also inflicts harm on others for selfish purpose.

Although the cousins were assembled for war, the king was doubtful about the possibility of his sons’ ultimate victory. He feared that the influence of the holy place of Kurukshetra as well as the presence of Lord Sri Krishna in the side of the Pandavas could be adverse for his sons. Dhrtarastra’s narrow-mindedness led to the war and now his irreligiousness and spiritual blindness was showing in his thoughts and words.

The ultimate goal of Bhagavad-gita is to establish the path of religion or dharma. Rendering of service is the eternal religion of living beings. Ignorance of this nature leads to irreligious mentality causing temporary pleasures and sufferings. Knowledge enables us to attain our constitutional position and hence peace. Dharma helps us to know that the ultimate position is to engage in the devotional service of Supreme Personality of Godhead. This is as per the orders of the Supreme Personality of Godhead, Lord Sri Krishna Himself.

Bhagavad-gita spoken in place of worship, Kurukshetra

Lord Shiva speaks to Mother Parvati in Gita-mahatmya of Padma Purana - One who drinks the water of the Ganges attains salvation, so what to speak of one who drinks the nectar of Bhagavad-gita? Bhagavad-gita is the essential nectar of the Mahabharata, and it is spoken by Lord Krishna himself.

Because Bhagavad-gita is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gita. In the present age, people are so absorbed in mundane activities that it is not possible for them to read all the Vedic literatures, but this is not necessary. This one book, Bhagavad-gita, will suffice, because it is the essence of all Vedic literatures and especially because it is spoken by the Supreme Personality of Godhead.

Gitopanishad or Bhagavad-gita, the essence of all the Upanishads, is just like a cow, and Lord Krishna, who is famous as a cowherd boy, is milking this cow. Arjuna is just like a calf, and learned scholars and pure devotees are to drink the nectarean milk of Bhagavad-gita.

Verse 1 of Bhagavad-gita starts with a description of the spot dharma-ksetre kuruksetre where the divine words were spoken. In the Vedas there is an injunction, kuru-ksetre dharmam acaret: "If you want to perform some ritualistic ceremonies, religious, then go to Kuruksetra." So Kuruksetra is a dharma-ksetra, a place of worship – even for the denizens of heaven. The word dharma-ksetra (a place where religious rituals are performed) is significant because, on the Battlefield of Kuruksetra, the Supreme Personality of Godhead was present on the side of Arjuna.

Obeisances to Lotus Feet of Bhagavad Gita

Chaturmasya is a period of four months during rainy season in India. During this period there is a tradition of austerity to enhance one’s God consciousness. It is an ideal occasion to commence a gitagyan forum. "Gitapada" begins with obeisances to the Lotus Feet of Bhagavad Gita.

Bhagavad-gita (BG) is also known as gitopanishad. It is the essence of Vedic knowledge and one of the most important Upanishad in Vedic literature. The speaker of Bhagavad-gita is Lord Sri Krshna, the Supreme Personality of Godhead, Bhagavan. All great acaryas who were authorities of Vedic knowledge, the Lord Himself and scriptures like Brahma-samhita, Srimad-Bhagavatam establish the Truth of Lord Sri Krishna. We should take Bhagavad-gita As It Is directed by the Personality of Godhead Himself.

The topics discussed by Dhratarastra and Sanjaya, as described in the Mahabharata form the basic principle for this great philosophy. It is understood that this philosophy evolved on the Battlefield of Kuruksetra, which is a sacred place of pilgrimage from the immemorial time of the Vedic age. It was spoken by Lord Krishna when He was present personally on this planet for the guidance of mankind.

Bhagavad-gita is the widely read perfect theistic science summarized in the Gita-mahatmya (Glorification of the Gita by Lord Shiva to Mother Parvati in Padma Purana). It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Sri Krishna. Gita-mahatmya says that one should read Bhagavad-gita very scrutinizingly with the help of a person who is a devotee of Lord Sri Krishna and try to understand it without personally motivated interpretations. The teaching has to be understood as it was understood by Arjuna, who heard the Gita directly from the Lord.

Extracts: Bhagavad Gita As It Is by HDG Bhaktivedanta Srila Prabhupada, founder acarya of International Society for Krishna Consciousness (ISKCON)