Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

CHAPTER ONE

Observing the Armies on the
Battlefield of Kuruksetra

Bg1.1

TEXT 1

dhrtarastra uvaca

dharma-ksetre kuru-ksetre

samaveta yuyutsavah

mamakah pandavas caiva

kim akurvata sanjaya

dhrtarastrah—King Dhrtarastra; uvaca—said; dharma-ksetre—in the place of pilgrimage; kuru-ksetre—in the place named Kuruksetra; samavetah—assembled; yuyatsavah—desiring to fight; mamakah—my party (sons); pandavah—the sons of Pandu; ca—and; eva—certainly; kim—what; akurvata—did they do; sanjaya—O Sanjaya.

TRANSLATION

Dhrtarastra said: O Sanjaya, after assembling in the place of pilgrimage at Kuruksetra, what did my sons and the sons of Pandu do, being desirous to fight?

PURPORT

Bhagavad-gita is the widely read theistic science summarized in the Gita-mahatmya (Glorification of the Gita). There it says that one should read Bhagavad-gita very scrutinizingly with the help of a person who is a devotee of Sri Krsna and try to understand it without personally motivated interpretations. The example of clear understanding is there in the Bhagavad-gita itself, in the way the teaching is understood by Arjuna, who heard the Gita directly from the Lord. If someone is fortunate enough to understand Bhagavad-gita in that line of disciplic succession, without motivated interpretation, then he surpasses all studies of Vedic wisdom, and all scriptures of the world. One will find in the Bhagavad-gita all that is contained in other scriptures, but the reader will also find things which are not to be found elsewhere. That is the specific standard of the Gita. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Sri Krsna.

The topics discussed by Dhrtarastra 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 the Lord when He was present personally on this planet for the guidance of mankind.

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. Dhrtarastra, the father of the Kurus, was highly doubtful about the possibility of his sons’ ultimate victory. In his doubt, he inquired from his secretary Sanjaya, “What did my sons and the sons of Pandu do?” He was confident that both his sons and the sons of his younger brother Pandu were assembled in that Field of Kuruksetra for a determined engagement of the war. Still, his inquiry is significant. He did not want a compromise between the cousins and brothers, and he wanted to be sure of the fate of his sons on the battlefield. Because the battle was arranged to be fought at Kuruksetra, which is mentioned elsewhere in the Vedas as a place of worship—even for the denizens of heaven—Dhrtarastra became very fearful about the influence of the holy place on the outcome of the battle. He knew very well that this would influence Arjuna and the sons of Pandu favorably, because by nature they were all virtuous. Sanjaya was a student of Vyasa, and therefore, by the mercy of Vyasa, Sanjaya was able to envision the Battlefield of Kuruksetra even while he was in the room of Dhrtarastra. And so, Dhrtarastra asked him about the situation on the battlefield.

Both the Pandavas and the sons of Dhrtarastra belong to the same family, but Dhrtarastra’s mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pandu from the family heritage. One can thus understand the specific position of Dhrtarastra in his relationship with his nephews, the sons of Pandu. As in the paddy field the unnecessary plants are taken out, so it is expected from the very beginning of these topics that in the religious field of Kuruksetra where the father of religion, Sri Krsna, was present, the unwanted plants like Dhrtarastra’s son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhisthira, would be established by the Lord. This is the significance of the words dharma-ksetre and kuru-ksetre, apart from their historical and Vedic importance.

Bg1.2

TEXT 2

sanjaya uvaca

drstva tu pandavanikam

vyudham duryodhanas tada

acaryam upasangamya

raja vacanam abravit

sanjayah—Sanjaya; uvaca—said; drstva—after seeing; tu—but; pandava-anikam—the soldiers of the Pandavas; vyudham—arranged in military phalanx; duryodhanah—King Duryodhana; tada—at that time; acaryam—the teacher; upasangamya—approaching nearby; raja—the king; vacanam—words; abravit—spoke.

TRANSLATION

Sanjaya said: O King, after looking over the army gathered by the sons of Pandu, King Duryodhana went to his teacher and began to speak the following words:

PURPORT

Dhrtarastra was blind from birth. Unfortunately, he was also bereft of spiritual vision. He knew very well that his sons were equally blind in the matter of religion, and he was sure that they could never reach an understanding with the Pandavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sanjaya could understand his motive in asking about the situation on the battlefield. He wanted, therefore, to encourage the despondent King, and thus he warned him that his sons were not going to make any sort of compromise under the influence of the holy place. Sanjaya therefore informed the King that his son, Duryodhana, after seeing the military force of the Pandavas, at once went to the commander-in-chief, Dronacarya, to inform him of the real position. Although Duryodhana is mentioned as the king, he still had to go to the commander on account of the seriousness of the situation. He was therefore quite fit to be a politician. But Duryodhana’s diplomatic veneer could not disguise the fear he felt when he saw the military arrangement of the Pandavas.

Bg1.3

TEXT 3

pasyaitam pandu-putranam

acarya mahatim camum

vyudham drupada-putrena

tava sisyena dhimata

pasya—behold; etam—this; pandu-putranam—of the sons of Pandu; acarya—O teacher; mahatim—great; camum—military force; vyudham—arranged; drupada-putrena—by the son of Drupada; tava—your; sisyena—disciple; dhimata—very intelligent.

TRANSLATION

O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple, the son of Drupada.

PURPORT

Duryodhana, a great diplomat, wanted to point out the defects of Dronacarya, the great brahmana commander-in-chief. Dronacarya had some political quarrel with King Drupada, the father of Draupadi, who was Arjuna’s wife. As a result of this quarrel, Drupada performed a great sacrifice, by which he received the benediction of having a son 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 the son of Drupada, Dhrstadyumna, was entrusted to him for military education. Now, on the Battlefield of Kuruksetra, Dhrstadyumna took the side of the Pandavas, and it was he who arranged for their military phalanx, after having learned the art from Dronacarya. Duryodhana pointed out this mistake of Dronacarya’s so that he might be alert and uncompromising in the fighting. By this he wanted to point out also that he should not be similarly lenient in battle against the Pandavas, who were also Dronacarya’s affectionate students. Arjuna, especially, was his most affectionate and brilliant student. Duryodhana also warned that such leniency in the fight would lead to defeat.

Bg1.4

TEXT 4

atra sura mahesv-asa

bhimarjuna-sama yudhi

yuyudhano viratas ca

drupadas ca maha-rathah

atra—here; surah—heroes; mahesvasah—mighty bowmen; bhima-arjuna—Bhima and Arjuna; samah—equal; yudhi—in the fight; yuyudhanah—Yuyudhana; viratah—Virata; ca—also; drupadah—Drupada; ca—also; maharathah—great fighter.

TRANSLATION

Here in this army there are many heroic bowmen equal in fighting to Bhima and Arjuna; there are also great fighters like Yuyudhana, Virata and Drupada.

PURPORT

Even though Dhrstadyumna was not a very important obstacle in the face of Dronacarya’s very great power in the military art, there were many others who were the cause of fear. They are mentioned by Duryodhana as great stumbling blocks on the path of victory because each and every one of them was as formidable as Bhima and Arjuna. He knew the strength of Bhima and Arjuna, and thus he compared the others with them.

Bg1.5

TEXT 5

dhrstaketus cekitanah

kasirajas ca viryavan

purujit kuntibhojas ca

saibyas ca nara-pungavah

dhrstaketuh—Dhrstaketu; cekitanah—Cekitana; kasirajah—Kasiraja; ca—also; viryavan—very powerful; purujit—Purujit; kuntibhojah—Kuntibhoja; ca—and; saibyah—Saibya; ca—and; nara-pungavah—heroes in human society.

TRANSLATION

There are also great, heroic, powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.

Bg1.6

TEXT 6

yudhamanyus ca vikranta

uttamaujas ca viryavan

saubhadro draupadeyas ca

sarva eva maha-rathah

yudhamanyuh—Yudhamanyu; ca—and; vikrantah—mighty; uttamaujah—Uttamauja; ca—and; viryavan—very powerful; saubhadrah—the son of Subhadra; draupadeyah—the sons of Draupadi; ca—and; sarve—all; eva—certainly; maha-rathah—great chariot fighters.

TRANSLATION

There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters.

Bg1.7

TEXT 7

asmakam tu visista ye

tan nibodha dvijottama

nayaka mama sainyasya

samjnartham tan bravimi te

asmakam—our; tu—but; visistah—especially powerful; ye—those; tan—them; nibodha—just take note, be informed; dvijottama—the best of the brahmanas; nayakah—captains; mama—my; sainyasya—of the soldiers; samjna-artham—for information; tan—them; bravimi—I am speaking; te—your.

TRANSLATION

O best of the brahmanas, for your information, let me tell you about the captains who are especially qualified to lead my military force.

Bg1.8

TEXT 8

bhavan bhismas ca karnas ca

krpas ca samitim-jayah

asvatthama vikarnas ca

saumadattis tathaiva ca

bhavan—yourself; bhismah—Grandfather Bhisma; ca—also; karnah—Karna; ca—and; krpah—Krpa; ca—and; samitinjayah—always victorious in battle; asvatthama—Asvatthama; vikarnah—Vikarna; ca—as well as; saumadattih—the son of Somadatta; tatha—and as; eva—certainly; ca—and.

TRANSLATION

There are personalities like yourself, Bhisma, Karna, Krpa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.

PURPORT

Duryodhana mentioned the exceptional heroes in the battle, all of whom are ever-victorious. Vikarna is the brother of Duryodhana, Asvatthama is the son of Dronacarya, and Saumadatti, or Bhurisrava, is the son of the King of the Bahlikas. Karna is the half brother of Arjuna, as he was born of Kunti before her marriage with King Pandu. Krpacarya married the twin sister of Dronacarya.

Bg1.9

TEXT 9

anye ca bahavah sura

mad-arthe tyakta-jivitah

nana-sastra-praharanah

sarve yuddha-visaradah

anye—many others; ca—also; bahavah—in great numbers; surah—heroes; mad-arthe-for my sake; tyakta-jivitah—prepared to risk life; nana—many; sastra—weapons; praharanah—equipped with; sarve—all of them; yuddha—battle; visaradah—experienced in military science.

TRANSLATION

There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.

PURPORT

As far as the others are concerned—like Jayadratha, Krtavarma, Salya, etc.—all are determined to lay down their lives for Duryodhana’s sake. In other words, it is already concluded that all of them would die in the Battle of Kuruksetra for joining the party of the sinful Duryodhana. Duryodhana was, of course, confident of his victory on account of the above-mentioned combined strength of his friends.

Bg1.10

TEXT 10

aparyaptam tad asmakam

balam bhismabhiraksitam

paryaptam tv idam etesam

balam bhimabhiraksitam

aparyaptam—immeasurable; tat—that; asmakam—of ours; balam—strength; bhisma—by Grandfather Bhisma; abhiraksitam—perfectly protected; paryaptam—limited; tu—but; idam—all these; etesam—of the Pandavas; balam—strength; bhima—by Bhima; abhiraksitam—carefully protected.

TRANSLATION

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.

PURPORT

Herein an estimation of comparative strength is made by Duryodhana. He thinks that the strength of his armed forces is immeasurable, being specifically protected by the most experienced general, Grandfather Bhisma. On the other hand, the forces of the Pandavas are limited, being protected by a less experienced general, Bhima, who is like a fig in the presence of Bhisma. Duryodhana was always envious of Bhima because he knew perfectly well that if he should die at all, he would only be killed by Bhima. But at the same time, he was confident of his victory on account of the presence of Bhisma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.

Bg1.11

TEXT 11

ayanesu ca sarvesu

yatha-bhagam avasthitah

bhismam evabhiraksantu

bhavantah sarva eva hi

ayanesu—in the strategic points; ca—also; sarvesu—everywhere; yathabhagam—as they are differently arranged; avasthitah—situated; bhismam—unto Grandfather Bhisma; eva—certainly; abhiraksantu—support may be given; bhavantah—all of you; sarve—respectively; eva—certainly; hi—and exactly.

TRANSLATION

Now all of you must give full support to Grandfather Bhisma, standing at your respective strategic points in the phalanx of the army.

PURPORT

Duryodhana, after praising the prowess of Bhisma, further considered that others might think that they had been considered less important, so in his usual diplomatic way, he tried to adjust the situation in the above words. He emphasized that Bhismadeva was undoubtedly the greatest hero, but he was an old man, so everyone must especially think of his protection from all sides. He might become engaged in the fight, and the enemy might take advantage of his full engagement on one side. Therefore, it was important that other heroes would not leave their strategic positions and allow the enemy to break the phalanx. Duryodhana clearly felt that the victory of the Kurus depended on the presence of Bhismadeva. He was confident of the full support of Bhismadeva and Dronacarya in the battle because he well knew that they did not even speak a word when Arjuna’s wife Draupadi, in her helpless condition, had appealed to them for justice while she was being forced to strip naked in the presence of all the great generals in the assembly. Although he knew that the two generals had some sort of affection for the Pandavas, he hoped that all such affection would now be completely given up by them, as was customary during the gambling performances.

Bg1.12

TEXT 12

tasya sanjanayan harsam

kuru-vrddhah pitamahah

simha-nadam vinadyoccaih

sankham dadhmau pratapavan

tasya—his; sanjanayan—increasing; harsam—cheerfulness; kuru-vrddhah—the grandsire of the Kuru dynasty (Bhisma); pitamahah—the grandfather; simha-nadam—roaring sound, like a lion; vinadya—vibrating; uccaih—very loudly; sankham—conchshell; dadhmau—blew; pratapavan—the valiant.

TRANSLATION

Then Bhisma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly like the sound of a lion, giving Duryodhana joy.

PURPORT

The grandsire of the Kuru dynasty could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion for him he tried to cheer him by blowing his conchshell very loudly, befitting his position as a lion. Indirectly, by the symbolism of the conchshell, he informed his depressed grandson Duryodhana that he had no chance of victory in the battle, because the Supreme Lord Krsna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.

Bg1.13

TEXT 13

tatah sankhas ca bheryas ca

panavanaka-gomukhah

sahasaivabhyahanyanta

sa sabdas tumulo ’bhavat

tatah—thereafter; sankhah—conchshells; ca—also; bheryah—bugles; ca—and; panava-anaka—trumpets and drums; go-mukhah—horns; sahasa—all of a sudden; eva—certainly; abhyahanyanta—being simultaneously sounded; sah—that; sabdah—combined sound; tumulah—tumultuous; abhavat—became.

TRANSLATION

After that, the conchshells, bugles, trumpets, drums and horns were all suddenly sounded, and the combined sound was tumultuous.

Bg1.14

TEXT 14

tatah svetair hayair yukte

mahati syandane sthitau

madhavah pandavas caiva

divyau sankhau pradadhmatuh

tatah—thereafter; svetaih—by white; hayaih—horses; yukte—being yoked with; mahati—in the great; syandane—chariot; sthitau—so situated; madhavah—Krsna (the husband of the goddess of fortune); pandavah—Arjuna (the son of Pandu); ca—also; eva—certainly; divyau—transcendental; sankhau—conchshells; pradadhmatuh—sounded.

TRANSLATION

On the other side, both Lord Krsna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.

PURPORT

In contrast with the conchshell blown by Bhismadeva, the conchshells in the hands of Krsna and Arjuna are described as transcendental. The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side because Krsna was on the side of the Pandavas. Jayas tu pandu-putranam yesam pakse janardanah. Victory is always with persons like the sons of Pandu because Lord Krsna is associated with them. And whenever and wherever the Lord is present, the goddess of fortune 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 Visnu, or Lord Krsna. Besides that, the chariot on which both the friends were seated was 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.

Bg1.15

TEXT 15

pancajanyam hrsikeso

devadattam dhananjayah

paundram dadhmau maha-sankham

bhima-karma vrkodarah

pancajanyam—the conchshell named Pancajanya; hrsikesah—Hrsikesa (Krsna, the Lord who directs the senses of the devotees); devadattam—the conchshell named Devadatta; dhananjayah—Dhananjaya (Arjuna, the winner of wealth); paundram—the conch named Paundram; dadhmau—blew; maha-sankham—the terrific conchshell; bhima-karma—one who performs Herculean tasks; vrkodarah—the voracious eater (Bhima).

TRANSLATION

Then, Lord Krsna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of Herculean tasks, blew his terrific conchshell called Paundram.

PURPORT

Lord Krsna is referred to as Hrsikesa in this verse because He is the owner of all senses. 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 impersonalists cannot account for the senses of the living entities, and therefore they are always anxious to describe all living entities as sense-less, or impersonal. The Lord, situated in the hearts of all living entities, directs their senses. But, He directs in terms of the surrender of the living entity, and in the case of a pure devotee He directly controls the senses. Here on the Battlefield of Kuruksetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hrsikesa. The Lord has different names according to His different activities. For example, His name is Madhusudana 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 Vasudeva 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 Arjuna. Similarly, His name is Hrsikesa because He gave direction to Arjuna on the Battlefield of Kuruksetra.

Arjuna is referred to as Dhananjaya in this verse because he helped his elder brother in fetching wealth when it was required by the King to make expenditures for different sacrifices. Similarly, Bhima is known as Vrkodara because he could eat as voraciously as he could perform Herculean tasks, such as killing the demon Hidimba. So, the particular types of conchshell blown by the different personalities on the side of the Pandavas, beginning with the Lord’s, were all very encouraging to the fighting soldiers. On the other side there were no such credits, nor the presence of Lord Krsna, the supreme director, nor that of the goddess of fortune. So, they were predestined to lose the battle—and that was the message announced by the sounds of the conchshells.

Bg1.16-18

TEXTS 16–18

anantavijayam raja

kunti-putro yudhisthirah

nakulah sahadevas ca

sughosa-manipuspakau

kasyas ca paramesv-asah

sikhandi ca maha-rathah

dhrstadyumno viratas ca

satyakis caparajitah

drupado draupadeyas ca

sarvasah prthivi-pate

saubhadras ca maha-bahuh

sankhan dadhmuh prthak prthak

TRANSLATION

King Yudhisthira, the son of Kunti, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata and the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the son of Subhadra, greatly armed, all blew their respective conchshells.

PURPORT

Sanjaya informed King Dhrtarastra very tactfully that his unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhisma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhrtarastra, because he encouraged the policy followed by his sons.

Bg1.19

TEXT 19

sa ghoso dhartarastranam

hrdayani vyadarayat

nabhas ca prthivim caiva

tumulo ’bhyanunadayan

sah—that; ghosah—vibration; dhartarastranam—of the sons of Dhrtarastra; hrdayani—hearts; vyadarayat—shattered; nabhah—the sky; ca—also; prthivim—the surface of the earth; ca—also; eva—certainly; tumulah—uproarious; abhyanunadayan—by resounding.

TRANSLATION

The blowing of these different conchshells became uproarious, and thus, vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra.

PURPORT

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. Such occurrences are not mentioned, but in this particular verse it is mentioned that the hearts of the sons of Dhrtarastra were shattered by the sounds vibrated by the Pandavas’ party. This is due to the Pandavas and their confidence in Lord Krsna. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.

Bg1.20

TEXT 20

atha vyavasthitan drstva

dhartarastran kapi-dhvajah

pravrtte sastra-sampate

dhanur udyamya pandavah

hrsikesam tada vakyam

idam aha mahi-pate

atha—thereupon; vyavasthitan—situated; drstva—looking on; dhartarastran—the sons of Dhrtarastra; kapi-dhvajah—one whose flag is marked with Hanuman; pravrtte—while about to be engaged; sastra-sampate—the arrows released; dhanuh—bow; udyamya—after taking up; pandavah—the son of Pandu (Arjuna); hrsikesam—unto Lord Krsna; tada—at that time; vakyam—words; idam—these; aha—said; mahi-pate—O King.

TRANSLATION

O King, at that time Arjuna, the son of Pandu, who was seated in his chariot, his flag marked with Hanuman, took up his bow and prepared to shoot his arrows, looking at the sons of Dhrtarastra. O King, Arjuna then spoke to Hrsikesa [Krsna] these words:

PURPORT

The battle was just about to begin. It is understood from the above statement that the sons of Dhrtarastra were more or less disheartened by the unexpected arrangement of military force by the Pandavas, who were guided by the direct instructions of Lord Krsna on the battlefield. The emblem of Hanuman on the flag of Arjuna is another sign of victory because Hanuman cooperated with Lord Rama in the battle between Rama and Ravana, and Lord Rama emerged victorious. Now both Rama and Hanuman were present on the chariot of Arjuna to help him. Lord Krsna is Rama Himself, and wherever Lord Rama is, His eternal servitor Hanuman and His eternal consort Sita, the goddess of fortune, are present. Therefore, Arjuna had no cause to fear any enemies whatsoever. And above all, the Lord of the senses, Lord Krsna, was personally present to give him direction. 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 devotee, lay the signs of assured victory.

Bg1.21-22

TEXTS 21–22

arjuna uvaca

senayor ubhayor madhye

ratham sthapaya me ’cyuta

yavad etan nirikse ’ham

yoddhu-kaman avasthitan

kair maya saha yoddhavyam

asmin rana-samudyame

arjunah—Arjuna; uvaca—said; senayoh—of the armies; ubhayoh—of both the parties; madhye—in between them; ratham—the chariot; sthapaya—please keep; me—my; acyuta—O infallible one; yavat—as long as; etan—all these; nirikse—may look; aham—I; yoddhu-kaman—desiring to fight; avasthitan—arrayed on the battlefield; kaih—with whom; maya—by me; saha—with; yoddhavyam—to fight with; asmin—in this; rana—strife; samudyame—in the attempt.

TRANSLATION

Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see who is present here, who is desirous of fighting, and with whom I must contend in this great battle attempt.

PURPORT

Although Lord Krsna is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. 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. Although He 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 a 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 postion of ordering Him than He does in being the giver of orders. As 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.

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. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war.

Next verse (Bg1.23)