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Śrīmad Bhagavad Gītā

with

Gītā Bhāṣya of Bhagavad Rāmānujācārya

Edited by U.Ve. Sri Rama Rāmānuja Achari

Śrīmate Rāmānujāya Namaḥ

Contents

Forword

A Note on the Translation

1. Arjuna-viśāda Yogaḥ — Arjuna’s Grief

2. Sāṅkhya Yogaḥ — Communion through Knowledge

3. Karma Yogaḥ — Communion through Action

4. Jñāna Vibhāgha Yogaḥ — Communion through Wisdom

5. Karma Sanyāsa Yogaḥ Communion through Renunciation

6. Dhyāna Yogaḥ — Communion through Meditation

7. Adhyātma Yogaḥ — Communion through Knowledge & Realisation

8. Tāraka Brahma Yogaḥ — The Way to the Immutable Brahman

9. Rāja-vidyā Rāja-guhya Yogaḥ — The Regal Science & the Royal Secret

10. Vibhūti Yogaḥ — Manifestation of Divine Glories

11. Viśvarūpa Darśana Yogaḥ — The Vision of the Cosmic Form

12. Bhakti Yogaḥ — Communion Through Devotion

13. Prakṛti-puruṣa-viveka Yogaḥ — Differentiation between Spirit & Matter

14. Guṇa-traya-vibhāga Yogaḥ — The Threefold Division of the Modes of Material Nature

15. Puruṣottama Yogaḥ — The Mystery of the Omnipresent Supreme Being

16. Daivāsura Sampad Vibhāga Yogaḥ — The Division between the Divine & Non-Divine.

17. Śraddhā-traya-vibhāga-yogaḥ — The Three Classifications of Conviction

18. Mokṣa-sannyāsa-yogaḥ — Liberation Through Renunciation

APPENDIX # 1 Esoteric Interpretation of the Names mentioned in the First Chapter

APPENDIX # 2 Rāmānuja’s Polemics

Index to the first lines (Sanskrit)

Foreword

Many available in the bookstores and libraries throughout the world? The answer is that hy another translation and commentary on the Bhagavad Gita when there are already so of the three Vedānta Åcaryas only Śankara’s commentary supporting his Advaita (Non-dual) philosophy has been well propounded and perpetuated through the centuries, whereas Rāmānuja’s commentary from the point of view of Visishtadvaita (Qualified non-dualism) has been largely ignored or available only to the Tamil speaking public or to Sanskrit scholars. As far as I am aware there are only two English versions in print. One by M.R. Sampatkumaran, published by Ananthacharya Indological Research Institute in January 1985. The other is by Swami Adidevananda published by the Ramakrishna Math.

These two works are of impeccable scholarship being based on a phrase for phrase translation of the medieval Sanskrit. Unfortunately this approach results in an English text that is stilted, repetitious and incomprehensible to many people. My approach has been to be as true as possible to the original meaning but to be more creative in it’s formulation into contemporary English. I have relied heavily on these two scholarly works in making this work available to the lovers of the Gita. How well I have succeeded is for the discerning reader to judge.

Abbreviations Used

Sve. Up. — Śvetaśvatāra Upaṇiṣad

Mun. Up. — Muṇḍaka Upaṇiṣad

Chan. Up. — Chāṇḍogya Upaṇiṣad

Ka. Up. — Kaṭha Upaṇiṣad

Brh. Up. — Bṛhadāraṇyaka Upaṇiṣad

B.S. — Brahma Sutras

V.P. — Viṣṇu Purāṇa

A Note on the Translation

It must be born in mind that Rāmānuja did not actually “translate” the Gita but paraphrased it in simpler Sanskrit. Much of the actual Commentary (Bhashya) is repetitive paraphrasing which I have left out whenever it does not elucidate the meaning of the verse. I have also taken the liberty of giving exhaustive footnotes to clarify points which many less scholarly readers would find difficult to understand. Apart from the archaic language, the other problem with Rāmānuja’s Bhashya is that he frequently launches into technically detailed refutations of the Advaitic position of Shankara Acharya. These arguments are coached in the technical terms and classical style of Vedic logic and debate, and while interesting, they tend to be daunting, confusing and tedious to those unschooled in logic and the art of debate (nyāya and tarka). In order to render the text more "user-friendly" I have taken the liberty of extracting these debates and assembling them in an appendix at the end of the work so that those who are interested may study them and others may continue enjoying the text itself. Throughout the Gita Rāmānuja quotes extensively and exhaustively from the Upanishads, Vedas and Puranas to support his particular interpretation of knotty points. I have again taken the liberty of substituting many of the actual quotes with their references in order to make the commentary less bulky.

There is quite a difference between “translating” and “interpreting”. Each and every Sanskrit word can be substituted by up to 10 different words in English — the word that we choose involves a certain amount of “interpreting” — which means that the translator can always be accused of bias and “spin” in his work. I humbly request the scholars to forgive any errors that I have made, and liberties that I may have taken in interpreting Bhagavad Rāmānuja’s work, and accept this presentation as an introduction to the study of Rāmānuja’s Bhashya. I encourage all those readers who are captivated by this imperfect treatise to approach a learned scholar and to study the Gita under him in order to rectify all the mistakes that I have made.

An important point to bear in mind is that Vedanta is an experiential methodology of investigating the highest truth. Every teaching needs to be applied in our own lives and to be integrated in order to personally experience it's veracity. Nothing of what Krishna says needs to be accepted simply because He is the speaker, rather it is accepted because it is an personally experiential Truth.

Rāmānuja has also summed up that according to Mīmāmsa (Vedic hermeneutics) in order for any Scriptural Text to be considered as authoritative it must fulfil certain conditions;

• It must conform to reality as we experience it.

• It must be logical and not contradict any of the other two other means of knowledge such as perception and inference.

• The content of the text must be internally consistent.

• The knowledge presented in the text must have a practical application.

And it is this practical application which is the true test of the Truth of Scripture.

Chapter 1 t

Arjuna-viśāda Yogaḥ

Arjuna’s Grief

Introduction

yat padāmbhoruha dhyāna vidhvasta śeṣa kalmaṣaḥ |

vastutām upayāto'ham yāmuneyam namāmi tam ||

I bow to the renowned Yamunacharya; by meditating upon whose lotus-like feet all my mental obstacles without exception were absolved, and I was thus led to enlightenment.

The Nature of The Supreme Being

Nārāyaṇa is the Consort of Sri, He is absolutely auspicious and is the antithesis of all that is evil. His essential nature consists of Being (sat), Consciousness (cit) and Bliss (ānanda) and these characteristics distinguish Him from all other beings. He is veritably a great ocean of innumerable auspicious attributes which are intrinsic to His nature and cannot be surpassed — some of them being; omniscience, omnipotence, sovereignty, energy, creativepotency and glory.

Nārāyaṇa has a divine form, which is both pleasing and appropriate. His form is inconceivable, indescribable , divine, eternal and immaculate. He is a repository of limitless perfections such as radiance, beauty, fragrance, tenderness, pervading sweetness and youthfulness. The Lord is adorned with suitable divine ornaments which are diverse, infinite, amazing, eternal, flawless, unlimited and holy.

Śrīman Nārāyaṇa possesses appropriate divine weapons. They are countless, of fantastic potency, eternal, impeccable and matchlessly auspicious. He is the Beloved of Śrī, whose eternal and immaculate nature, attributes, glory, sovereignty and virtues, unsurpassed and countless, are all agreeable and worthy of Him.

The feet of the Lord are constantly adored by countless numbers of perfected beings (Suris) whose nature, existence and activities are in accordance with His will and whose numerous qualities such as knowledge, action and glory are eternal, impeccable and unsurpassed. All of these beings work joyously in complete subservience to Śrīman Nārāyaṇa.

The nature and qualities of Śrīman Nārāyaṇa transcend all thought and words. He dwells in the divine and imperishable supreme Realm which abounds in manifold, wondrous and countless objects, means and places of enjoyment. It is an abode in consonance with His being and is infinite in its wondrous glory and magnitude. The projection, maintenance and dissolution of the entire cosmos filled with multifarious, variegated and innumerable objects is His transcendental pastime.

The Nature of the Incarnation

(the creator) down to plants and minerals. Being inaccessible in His transcendental form for 2 he Supreme Being, Śrīman Nārāyaṇa, projected the entire universe, beginning with Brahma meditation and worship by sentient beings including Brahma, gods, humans etc., and being an ocean of compassion and loving condescension, maternal affection and generosity — He took forms in the likeness of various kinds of beings. In this act of self-embodiment His own transcendental nature was not in any way compromised. Thus the Supreme Lord took birth in the world in order to receive the worship of devotees and in order to grant them their desired goals comprising of Dharma (righteousness, duty), Artha (material prosperity), Kama (Sense gratification) and Moksha (Liberation), each in accordance with his/her individual desires.

Under the pretext of relieving the earth of its burdens, but really in order to make Himself available for us (frail humans) to take refuge in Him, the Lord incarnated on the earth as Sri Krishna. He thus manifested Himself to all beings. He engaged in divine pastimes which captivated the minds and hearts of all, high and low. He vanquished demoniac beings such as Pūtana, Śakaṭa, the two Arjuna trees, Ariṣṭa, Prālambha, Dhenuka, Kaliya, Keśin, Kuvalaya-pīḍa, Cānura, Muṣṭika, Tośala and Kaṁsa. He spread joy and beatitude over the entire world with the nectar of His glances and speech, demonstrating His boundless compassion, friendliness and love for all.

He made Akrūra, Mālākāra and others the most ardent of devotees by the manifestation of His unsurpassed qualities of beauty and loving compassion.

With the ostensible intention of encouraging the sons of Pāṇḍu in their duty of engaging in war, He revealed the teaching of Bhakti (devotion) directed at Himself. This Yoga of Devotion was promulgated together with the subsidiary disciplines of jñāna (Meditation) and Karma (Selfless works). The Yoga of Devotion has been taught as the path to the ultimate goal of Liberation.

When the internecine war between the sons of Pāṇḍu and the descendants of Kuru broke out, Kṛṣṇa, the Supreme Being, the God of all gods, overwhelmed by His love for those devotees who had taken refuge in Him, took upon Himself the humble role of the charioteer of Arjuna, so that He could be seen by all the people. Even though the King Dhṛtarāṣṭra, who was blind both physically and spiritually, knew that Kṛṣṇa was the Supreme Being, he expressed a desire to hear about the military competence of his son Suyodhana (Duryodhana) and questioned Sañjaya his chief minister thus: —

Dhṛtarāṣṭra uvāca

dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ |

māmakāḥ pāṇḍavāścaiva kim akurvata sañjaya || 1 ||

Dhrtarashtra said:

1. What did my people and the Pandavas do, O Sanjaya3, gathered together on the holy field of Kurukshetra, eager for battle?

Sañjaya uvāca

2 The term used is vāsalya which means the love of a cow for its calf. The image invoked is that of a cow spontaneously shedding milk on hearing the mooing of its calf.

3 Sañjaya was the son of a charioteer named Gavalgama, he was an extremely learned scholar in the Scriptures, generous and a staunch practitioner of Dharma being impartial and truthful. For these reasons Bhishma appointed him to be the second minister of the King Dhrtarashtra along with Vidura as the first.

dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanas tadā | ācāryam upasaṅgamya rājā vacanam abravīt || 2 ||

Sanjaya said:

2. O King! Duryodhana , being moved by the sight of the Pandava army in battle array, approached his teacher Drona and said these words:

paśyaitām pāṇḍu-putrāṇām ācārya mahatīṁ camūm | vyūḍhāṁ drupada-putreṇa tava śiṣyeṇa dhīmatā || 3 ||

Duryodhana said

3. Behold, O master, this mighty army of the Pandavas, commanded by their Field-Marshal the son of Drupada , who is your intelligent disciple.

atra śūrā maheṣvāsā bhīmārjuna samā yudhi | yuyodhāno virāṭaśca drupadaśca mahārathaḥ || 4 ||

4. There (in that army) are heroes, great archers like Bhima and Arjuna; Yuyudhana , Virata and Drupada a mighty warrior .

dhṛṣṭaketuś-cekitānaḥ kāśi-rājaśca vīryavān | purujit-kunti-bhojaśca śaibyaśca nara-puṅgavaḥ || 5 ||

5. Dhrshtaketu, Cekitana , and the valiant king of Kashi , Purujit and Kuntibhoja , and Saibya the best among men;

yudhāmanyuśca vikrānta uttamaujāśca vīryavān | saubhadro draupadeyāśca sarva eva mahārathāḥ || 6 ||

6. Yudhamanyu the valiant, and Uttamaujas the strong14; and also the son of Subhadra15, and the sons of Draupadi16, all mighty chariot-warriors.

asmākaṁ tu viśiṣṭā ye tān-nibodha dvijottama | nāyakāḥ mama sainyasya saṁjñārthaṁ tān bravīmi te || 7 ||

7. O best of Brahmins, I shall familiarise you with our principle warriors - those who are the commanders of my army. I shall name them to refresh your memory.

bhavān bhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ | aśvatthāmā vikarṇaśca saumadattas tathaiva ca || 8 ||

8. Yourself, Bhishma and Karna , the victorious Krpa , Ashvatthama , Vikarna and Jayadratha the son of Somadatta .

anye ca bahavaḥ śūrā madārthe tyakta-jīvitāḥ | nānā-śāstra praharaṇāḥ sarve yuddha-viśāradāḥ || 9 ||

9. And there are many other heroes who are determined to give up their lives for my sake. They are all experts in weaponry and experienced in the art of warfare.

aparyāptaṁ tad asmakaṁ balaṁ bhīṣmābhirakṣitam | paryāptaṁ tvidam eteṣāṁ balaṁ bhīmābhirakṣitam || 10 ||

10. Inadequate is this force of ours, which is marshelled by Bhishma, while adequate is that force of theirs, which is marshelled by Bhima.

ayaneṣu ca sarveṣu yathā-bhāgam avasthitāḥ | bhīṣmam evābhi-rakṣantu bhavantaḥ sarva eva hi || 11 ||

11. Therefore, do all of you guard Bhishma alone, stationed in your respective positions in the divisions of the army.

tasya sañjanayan harṣaṁ kuru-vṛddhaḥ pitāmahaḥ | siṁhanādaṁ vinadyoccaiḥ śaṅkhaṁ dadhmau pratāpavān || 12 ||

(Sanjaya continued)

12. Then the valiant grandsire Bhishma, senior most of the Kuru clan, roaring like a lion, blew his conch with a view to encourage Duryodhana.

tataḥ śaṅkhāśca bheryaśca paṇavānaka-gomukhāḥ | sahasaivābhyahanyanta sa śabdas-tumulo’bhavat || 13 ||

13. Then suddenly conches and kettle drums, trumpets, tabors and horns blared forth; and the sound was terrific. tataḥ śvetair-hayair-yukte mahati syandane sthitau | mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ || 14 ||

14. Then Sri Krishna and Arjuna, stationed in their great chariot yoked with white horses, blew their divine conches. pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañjayaḥ |

pauṇḍraṁ dadhmau mahā-śaṅkhaṁ bhīma-karmā vṛkodaraḥ || 15 ||

15. Sri Krishna blew his conch, Pañcajanya, Arjuna his, named Devadatta and Bhima of terrible deeds the great conch Paundra.

ananta-vijayaṁ rājā kuntī-putro yudhiṣṭhiraḥ | nakulaḥ sahadevaśca sughoṣa maṇi-puṣpakau || 16 ||

16. King Yudhishtira the son of Kunti blew his conch Ananta-vijaya and Nakula and Sahadeva blew their conches Sughosha and Mani-pushpaka.

kāśyaśca parameṣ-vasaḥ śikhaṇḍī ca mahārathaḥ | dhṛṣṭadyumno virāṭaśca sātyakiś-cāparājitaḥ || 17 ||

17. And the King of Kashi the supreme archer, Shikhandi the mighty warrior, Dhrshtadyumna and Virata; and Satyaki the invincible;

drupado draupadeyāśca sarvaśaḥ pṛthivī-pate |

saubhadraśca mahā-bāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak || 18 ||

18. Drupada and the sons of Draupadi, and the strong-armed son of Subhadra — all, O King, blew their various conches again and again

sa ghoṣo dhārtarāṣṭrāṇāṁ hṛdayāni vyadārayat | nabhaśca pṛthivīṁ caiva tumulo’bhyanunādayan || 19 ||

19. And that tumultuous uproar, resounding through heaven and earth, rent the hearts of Dhrtarashtra’s sons.

Commentary

Duryodhana, after personally reviewing the forces of Pandavas marshalled by Bhima, and his own army marshalled by Bhishma, turned to Drona his teacher, and expressed his concern that his own army would be inadequate to conquer the Pandava forces — he was grief-stricken.

Observing Duryodhana's loss of confidence, Bhishma, in order to encourage him, roared like a lion, and then blowing his conch, made his army sound their conches and kettledrums, which made an uproar as a sign of their confidence of victory.

atha vyavasthitān dṛṣṭvā dhārtarāsṭrān kapi-dhvajaḥ | pravṛtte śastra-sampāte dhanur udyamya pāṇḍavaḥ || 20 || hṛṣīkeśaṁ tadā vākyam idam āha mahī-pate |

20. Then Arjuna, who had Hanuman as his banner crest, on beholding the sons of Dhrtarashtra in array, took up his bow, as the (preliminary) clashing of weapons began;

21. And he spoke, O King, these words to Sri Krishna …....

arjuna uvāca senayor-ubhayor madhye rathaṁ sthāpaya me’cyuta || 21 || yāvad etān nirīkṣe’haṁ yoddhu-kāmān avasthitān | kair-mayā saha yoddhavyam asmin raṇa-samudyame || 22 ||

Arjuna said:

…….. Station my chariot, O Krishna, between the two armies,

22. So that I may have a good look at those who are standing eager to fight and know with whom I have to fight in this enterprise of war;

yotsyamānān avekṣehaṁ ya ete’tra samāgatāḥ | dhārtarāṣṭrasya durbuddher yuddhe priya cikīrṣavaḥ || 23 ||

23. I wish to see those gathered here ready to fight in this battle in order to please the evil-minded [Duryodhana] son of Dhrtarashtra.

sañjaya uvāca evam ukto hṛṣīkeśo guḍākeśena bhārata |

senayor-ubhayor madhye sthāpayitvā rathottamam || 24 || Sanjaya said:

24. O Dhrtarashtra, thus addressed by Arjuna, Sri Krishna stationed that best of chariots between the two armies, bhiṣma droṇa pramukhataḥ sarveṣāṁ ca mahīkṣitām | uvāca pārtha paśyaitān samavetān kurūn iti || 25 ||

25. While Bhishma and Drona and all the other kings looked on, and said, 'O Arjuna, behold these assembled Kauravas.'

tatrāpaśyat sthitān pārthaḥ pitṛn atha pita-mahān | ācāryān mātulān bhrātṛn putrān pautrān sakhīṁs tathā || 26 ||

26. Then Arjuna saw standing there, fathers and grand-fathers, teachers, uncles, brothers, sons, grandsons and comrades;

śvaśurān suhṛdaścaiva senayor-ubhayor api |

tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān || 27 || kṛpayā parayā’viṣṭho viṣīdann idam abravīt |

27. fathers-in-law and dear friends in both armies. When Arjuna saw all these kinsmen in array, 28. he was filled with deep compassion and said these words in despair...

arjuna uvāca dṛṣṭvemaṁ svajanaṁ kṛṣṇa yuyutsaṁ samupasthitam || 28 || sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati | vepathuśca śarīre me roma harṣaśca jāyate || 29 || Arjuna said:

O Krishna, seeing my kinsmen present here, eager for battle,

29. my limbs go weak, my mouth dries up, my body trembles and my hair stands on end.

gāṇḍīvaṁ sramsate hastāt tvak caiva pari-dahyate | na ca śaknomy-avasthātuṁ bhramatīva ca me manaḥ || 30 ||

30. The bow Gandiva slips from my hand and my skin is burning, I can stand no longer, my mind seems to reel. nimittāni ca paśyāmi viparītāni keśava | na ca śreyo’nupaśyāmi hatvā svajanam āhave || 31 ||

31. I see inauspicious omens, O Krishna, I foresee no good in killing my own kinsmen in battle.

na kāṅkṣe vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca | kiṁ no rājyena govinda kiṁ bhogair jīvitena vā || 32 ||

32. I desire not victory, nor empire, nor pleasures. Of what use to us is an empire, O Krishna, or enjoyment or even life itself?

yeṣām arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca | ta ime’ vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca || 33 ||

33. Those for whose sake we desire the empire, enjoyment and pleasures, stand here ready for war, preparing to renounce life and wealth —

ācāryāḥ pitaraḥ putrāṁs tathaiva ca pitāmahāḥ | mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinas tathā || 34 ||

34. Teachers, fathers, sons and also grandfathers, uncles, fathers-in-law and grandsons, brothers-inlaw and other kinsmen —

etān na hantum icchāmi ghnato’pi madhusūdana | api trailokya rājyasya hetoḥ kiṁ nu mahīkṛte || 35 ||

35. These I would not slay, though they might slay me, even for the sovereignty of the three worlds -how much less for this earth O Krishna?

nihatya dhārtarāṣṭrān naḥ kiṁ prītiḥ syāj-janārdana | pāpam evāśrayed asmān hatvaitān ātatāyinaḥ || 36 ||

36. If we kill the sons of Dhrtarashtra, what joy will be ours, O Krishna? Blame alone will accrue to us if we kill these murderous felons .

tasmān nārhā vayaṁ hantuṁ dhārtarāṣṭrān svabandhavān | svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 37 ||

37. Therefore, it is not befitting that we slay our kinsmen the sons of Dhrtarashtra. For if we kill our kinsmen, O Krishna , how indeed can we rejoice?

yady-apyete na paśyanti lobhopahata cetasaḥ | kula-kṣaya-kṛtaṁ doṣaṁ mitra-drohe ca pātakam || 38 ||

38. Though these people, whose minds are overpowered by greed, see no evil in the destruction of a clan and no blame in treachery to friends,

kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum | kula-kṣaya-kṛtaṁ doṣaṁ prapaśyadbhir janārdana || 39 ||

39. should we who see well the evil of destroying a family not know how to recoil from this crime, O Krishna? kula-kṣaye praṇaśyanti kula-dharmāḥ sanātanāḥ | dharme naṣṭe kulaṁ kṛtsnam adharmo’bhibhavaty-uta || 40 ||

40. If the family is destroyed, its ancient traditions perish, and when traditions perish, unrighteousness overtakes the whole clan.

adharmābhi-bhavāt kṛṣṇa praduṣyanti kula-striyaḥ | strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ || 41 ||

41. When unrighteousness prevails, O Krishna the women of the clan become corrupt; when women become corrupt, there arises intermixture of classes.

saṅkaro narakāyaiva kula-ghnānāṁ kulasya ca | patanti pitaro hyeṣāṁ lupta-piṇḍodaka-kriyāḥ || 42 ||

42. This mixing of classes leads the clan to hell along with its destroyers; for the spirits of their ancestors fall, degraded, deprived of the ritual offerings of rice-balls and water .

doṣair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ | utsādyante jāti-dharmāḥ kula-dharmāśca śāśvatāḥ || 43 ||

43. By the crimes of the clan-destroyers who bring about intermingling of classes, the ancient traditions of the clan and class are destroyed.

utsanna-kula-dharmāṇāṁ manuṣyāṇāṁ janārdana | narake’niyataṁ vāso bhavatīty-anuśuśruma || 44 ||

44. For those whose family virtues are destroyed, dwelling in hell is ordained, O Krishna, thus have we heard. aho bata mahat pāpaṁ kartuṁ vyavasitā vayam | yad rājya sukha lobhena hantuṁ sva-janam udyatāḥ || 45 ||

45. Alas! we have resolved to commit a great crime in that we are ready to slay our kith and kin out of desire for sovereignty and enjoyments.

yadi mām apratīkāram aśastraṁ śastra-pāṇayaḥ |

dhārtarāṣṭrā raṇe hanyus tan-me kṣemataraṁ bhavet || 46 ||

46. If the well-armed sons of Dhrtarashtra should slay me in battle, unresisting and unarmed, that would be better for me. evam uktvā’rjunaḥ saṅkhye rathopastha upāviśat | visṛjya saśaraṁ cāpaṁ śoka saṁvigna mānasaḥ || 47 || Sanjaya said:

47. Having spoken thus on the battle-field, Arjuna threw aside his bow and arrows and sat down on the seat of the chariot, his heart overwhelmed with grief.

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