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When unrighteousness (adharma) is prominent (abhibhavāt), the women of the family (kula-striyaḥ) are desecrated (praduṣyanti), and with the desecration (duṣṭāsu) of women (strīṣu), a discombobulated social division (varṇa-saṅkaraḥ) is generated (jāyate). (BG 1.40) Such societal confusion (saṅkaro) results only (eva) in hellish experience (narakāya) for the family (kulasya) as well as (ca) for those who destroy the family (kula-ghnānāṁ). The forefathers (pitaro) of such families (eṣāṁ) certainly (hy) fall down (patanti) because of the lost (lupta) culture of offering food and water to the departed forefathers (piṇḍodaka-kriyāḥ). (BG 1.41)

Owing to these (etaiḥ) faults (doṣair) of those who destroy the family tradition (kula-ghnānāṁ), discrepancies in social division (varṇa-saṅkara) are created (kārakaiḥ), and, social values (jāti-dharmāḥ) and (ca) everlasting (śāśvatāḥ) traditional family values (kula-dharmāś) are destroyed (utsādyante). (BG 1.42) Arjuna has heard (anuśuśruma) that human beings (manuṣyāṇāṁ) with destroyed family values (utsanna-kula-dharmāṇāṁ) dwell always in hell (narake niyataṁ vāso). (BG 1.43)

Arjuna sums up his disgruntled and confused state in the following words. “Alas (aho), how strange it is (bata) that (yad) we (vayam) are resolved (vyavasitā) to commit (kartuṁ) a great sin (mahat pāpaṁ)! Driven by the greed for royal happiness (rājya-sukha-lobhena), we are ready (udyatāḥ) to kill (hantuṁ) our own people (sva-janam). (BG 1.44) If (yadi) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrā), with weapons in hand (śastra-pāṇayaḥ), were to kill (hanyus) me (mām) weaponless (aśastraṁ) and unresisting (apratīkāram) in the battle (raṇe), that (tan) would be (bhavet) better (kṣema-taraṁ) for me (me). (BG 1.45)”

Arjuna (arjunaḥ), thus (evam) speaking (uktvā) on the battlefield (saṅkhye), sat down (upāviśat) on the chariot (rathopastha), giving up (visṛjya) bow (cāpaṁ) and arrows (sa-śaraṁ), with his mind (mānasaḥ) distressed (saṁvigna) with grief (śoka). (BG 1.46)

Sin (pāpam) indeed (eva) will shelter (āśrayed) Arjuna (asmān) by killing (hatva) these (etān) aggressors (ātatāyinaḥ). Therefore (tasmān), they (vayaṁ) should not (nārhā) kill (hantuṁ) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrān) along with their friends (sa-bāndhavān). How (kathaṁ) can Arjuna indeed (hi) be happy (sukhinaḥ syāma) by killing (hatvā) his own people (sva-janaṁ)? (BG 1.36) Even if (yady apy) they [the sons of Dhṛtarāṣṭra] (ete) do not (na) see (paśyanti) fault (doṣaṁ) in destroying a dynasty (kula-kṣaya-kṛtaṁ) and (ca) sin (pātakam) in harming friends (mitra-drohe) with their good sense stolen away by greed (lobhopahata-cetasaḥ), how (kathaṁ) could this be not known (na jñeyam) to Arjuna (asmābhiḥ)? How can the sin (pāpād ) associated with the fault (doṣaṁ) of destroying a dynasty (kula-kṣaya-kṛtaṁ) be given up (nivartitum) by Arjuna and others (asmān) who can foresee the outcome (prapaśyadbhir)? (BG 1.37-38)

When a dynasty is destroyed (kula-kṣaye praṇaśyanti), so are the eternal (sanātanāḥ) family values (kula-dharmāḥ). With the destruction (naṣṭe) of traditional values (dharme), it is said (uta), unrighteousness (adharmo) rules (’bhibhavaty) the entire family (kulaṁ kṛtsnam). (BG 1.39)

The two prominent reasons that emerge out of this section building up toward Arjuna’s conflicting heart are: (1) Sinful reactions will haunt Arjuna if he destroys his own dynasty. (2) Destruction of a dynasty would lead to the destruction of well-preserved traditional values (kula-dharmāḥ).

Seeing (dṛṣṭvemaṁ) his own people (sva-janaṁ) present (samupasthitam) with a desire to fight (yuyutsuṁ), the limbs of his body are quivering (sīdanti mama gātrāṇi) and his mouth is drying up (mukhaṁ ca pariśuṣyati). (BG 1.28) His body is trembling (vepathuś ca śarīre me), his hair is standing on end (roma-harṣaś ca jāyate), the Gāṇḍīva bow is slipping from his hand (gāṇḍīvaṁ sraṁsate hastāt), and his skin is, in fact, burning (tvak caiva paridahyate). (BG 1.29)

Arjuna is thus introspecting and experiencing self-awareness on the bodily platform. An outstanding quality of Arjuna that is shining forth here is his willingness to be vulnerable before Krishna along with his expressions of self-honesty. We can notice a stark contrast between the aforementioned diplomatic dealing of Duryodhana and this straightforward confession of Arjuna. After evaluating the situation through the lens of bodily compassion, Arjuna next puts forward his second line of reasoning, which is based on self-awareness on the mental platform.

He is unable to (na ca śaknomy) stand here any longer (avasthātuṁ) and his mind is reeling (bhramatīva ca me manaḥ). He sees (paśyāmi) only causes (nimittāni ca) of misfortune (viparītāni). (BG 1.30) And, he does not (na ca) foresee (anupaśyāmi) any good (śreyo) in killing (hatvā) his own people (sva-janam) in this battle (āhave). He does not (na) seek (kāṅkṣe) victory (vijayaṁ) or kingdom (na ca rājyaṁ) or happiness (sukhāni ca). (BG 1.31)

Arjuna begins to question everything. What (kiṁ) is the value of this kingdom (rājyena) for them (no)? What (kiṁ) is the value of the associated pleasure (bhogair) or life itself (jīvitena vā), when those for whose sake (yeṣām arthe) we (no) are desiring (kāṅkṣitaṁ) the kingdom pleasures (rājyaṁ bhogāḥ) and happiness (sukhāni ca) – those very persons (ta ime): teachers (ācāryāḥ), fathers (pitaraḥ), sons (putrās), grandfathers (tathaiva ca pitāmahāḥ), maternal uncles (mātulāḥ), fathers-in-law (śvaśurāḥ), grandsons (pautrāḥ), brothers-in-law (śyālāḥ) and other relatives (sambandhinas tathā) – are assembled on the battlefield (’vasthitā yuddhe) ready to give up their lives and wealth (prāṇāṁs tyaktvā dhanāni ca)? He does not (na) wish (icchāmi) to kill (hantum) them (etān) – even (api) for the sake of (hetoḥ) a kingdom spanning the three worlds (trailokya-rājyasya), what to speak of an Earthly kingdom (kiṁ nu mahī-kṛte) – even though they might otherwise kill him (ghnato ’pi). What pleasure will they derive from killing (nihatya) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrān naḥ)? (BG 1.32-35)

In summary, Arjuna is considering two reasons for not fighting so far: (1) he is feeling bodily compassion toward his kith and kin, and (2) he is unable to foresee any good in killing his own people.

“O Infallible One (acute), please place (sthāpaya) my (me) chariot (rathaṁ) between (madhye) both armies (senayor ubhayor) so that (yāvad) I may see (nirīkṣe ’haṁ) those (etān) present here (avasthitān) – who desire to fight (yoddhu-kāmān), and with whom (kair) I must contend (mayā saha yoddhavyam) in this (asmin) great battle (raṇa-samudyame). (BG 1.21-22) I want to see (avekṣe ’haṁ) those who have come to fight (yotsyamānān), wishing to please (priya-cikīrṣavaḥ) the evil-minded (durbuddher) son of Dhṛtarāṣṭra (dhārtarāṣṭrasya) in the battle (yuddhe). (BG 1.23)”

Thus (evam) requested (ukto) by the conqueror of sleep [Arjuna] (guḍākeśena), the Master of the senses [Krishna] (hṛṣīkeśo) placing (sthāpayitvā) the supreme chariot (rathottamam) between (madhye) both armies (senayor ubhayor), spoke (uvāca) in front of (pramukhataḥ) Bhīṣma (bhīṣma), Droṇa (droṇa) and (ca) all (sarveṣāṁ) the rulers of the Earth (mahī-kṣitām), “Arjuna (pārtha), behold these (paśyaitān) assembled Kurus (samavetān kurūn iti).” (BG 1.24–25) With these words, Krishna induces bewilderment in Arjuna.

There (tatrā), Arjuna (pārthaḥ) saw (apaśyat) his fathers (pitṝn), grandfathers (atha pitāmahān), teachers (ācāryān), maternal uncles (mātulān), brothers (bhrātṝn), sons (putrān), grandsons (pautrān), friends (sakhīṁs tathā), fathers-in-law (śvaśurān), and well-wishers (suhṛdaś caiva), situated (sthitān) in both armies (senayor ubhayor api). (BG 1.26)

Upon beholding (tān samīkṣya) all (sarvān) the near and dear (bandhūn) assembled there (avasthitān), Arjuna (sa kaunteyaḥ) became overwhelmed with (parayāviṣṭo) compassion (kṛpayā) and spoke thus (idam abravīt) in a grief-stricken condition (viṣīdann). (BG 1.27) Under the spell of Krishna’s bewilderment, Arjuna is overwhelmed and no longer ready to fight.

The spotlight now goes to the central characters of the Bhagavad Gita. Krishna (mādhavaḥ) and Arjuna (pāṇḍavaś caiva), situated on (sthitau) a great (mahati) chariot (syandane) yoked with (yukte) white horses (śvetair hayair ), next (tataḥ) blew (pradadhmatuḥ) their divine (divyau) conches (śaṅkhau). (BG 1.14) Unlike all the conches blown so far, the conches blown by Krishna and Arjuna are referred to as divine.

The conches held by Krishna and the Pandavas have been uniquely identified. Lord Krishna (hṛṣīkeśo) blew Pāñcajanya (pāñcajanyaṁ); Arjuna (dhanañ-jayaḥ) blew Devadatta (devadattaṁ); the voracious eater (vṛkodaraḥ) and performer of herculean tasks (bhīma-karmā), [Bhīma] blew (dadhmau) the great conch (mahā-śaṅkhaṁ), Pauṇḍra (pauṇḍraṁ). (BG 1.15)

King (rājā) Yudhiṣṭhira (yudhiṣṭhiraḥ), Kuntī’s son (kuntī-putro), blew Ananta-vijaya (anantavijayaṁ), and Nakula and Sahadeva (nakulaḥ sahadevaś ca) blew Sughoṣa and Maṇipuṣpaka (sughoṣa-maṇipuṣpakau). Great archer (parameṣv-āsaḥ) – the King of Kāśī (kāśyaś ca), great fighter – Śikhaṇḍī (śikhaṇḍī ca mahā-rathaḥ), Dhṛṣṭadyumna (dhṛṣṭadyumno), Virāṭa (virāṭaś ca), unconquerable (cāparājitaḥ) Sātyaki (sātyakiś), Drupada (drupado), the sons of Draupadī (draupadeyāś ca), and the mighty-armed (mahā-bāhuḥ) son of Subhadrā (saubhadraś ca) – all (sarvaśaḥ) blew (dadhmuḥ) their respective conches (śaṅkhān pṛthak pṛthak). (BG 1.16-18)

Tumultuously resounding (tumulo ’bhyanunādayan) in the sky (nabhaś ca) as well as on the earth (pṛthivīṁ caiva), that vibration (sa ghoṣo) shattered (vyadārayat) the hearts (hṛdayāni) of the sons of Dhṛtarāṣṭra (dhārtarāṣṭrāṇāṁ). (BG 1.19) This is an early indication of the victory of the Pandavas.

Dhṛtarāṣṭra asks (dhṛtarāṣṭra uvāca) Sañjaya (sañjaya), “On the field of justice (dharma-kṣetre), Kurukṣetra (kuru-kṣetre), my sons (māmakāḥ) and the sons of Pāṇḍu (pāṇḍavāś caiva) are assembled (samavetā) desiring to fight (yuyutsavaḥ). What (kim) did they do (akurvata )?” (BG 1.1) Sañjaya responds as follows. After seeing (dṛṣṭvā tu) the marshalled (vyūḍhaṁ) Pāṇḍava army (pāṇḍavānīkaṁ), King (rājā) Duryodhana (duryodhanas) then (tadā) approaching (upasaṅgamya) his teacher [Droṇācārya] (ācāryam) spoke (abravīt) these words (vacanam). (BG 1.2)

Duryodhana, although internally nervous and anxious, exudes false confidence in front of his teacher. Desiring to manipulate his teacher, he says, “O teacher (ācārya), behold this (paśyaitāṁ) great army (mahatīṁ camūm) of the sons of Pāṇḍu (pāṇḍu-putrānām), arranged (vyūḍhāṁ) by your (tava) intelligent (dhīmatā) disciple (śiṣyeṇa), the son of Drupada (drupada-putreṇa).” (BG 1.3) Duryodhana is making sure to mention the name of Drupada as he is aware of a long-standing rivalry between his teacher, Droṇācārya and Drupada. In this way, Duryodhana is trying to incite Droṇācārya‘s anger. The strength of one’s character can be evaluated by one’s ability to face and honestly represent one’s emotions before a trusted teacher. Here, Duryodhana is concealing his weakness by misrepresenting his emotions before his teacher.

Duryodhana, with an aim to pacify his fearful heart, now resorts to comparing the strengths of the two sides. He first lists down the warriors on the side of the Pāṇḍavas. Here (atra) are the heroes (śūrā) and great archers (maheṣv-āsā) equal to Bhīma and Arjuna (bhīmārjuna-samā ) in fighting (yudhi): Yuyudhāna, Virāṭa (yuyudhāno virāṭaś ca), and the great fighter (mahā-rathaḥ) – Drupada (drupadaś ca ). (BG 1.4) Duryodhana is particularly fearful of the valor of Bhīma and Arjuna and hence he could not avoid mentioning them in his comparison report. Also, note that he lists down Drupada as a great fighter owing to the aforementioned reason.

Duryodhana continues on. Dhṛṣṭaketu (dhṛṣṭaketuś), Cekitāna (cekitānaḥ), the powerful (vīryavān) Kāśirāja (kāśirājaś ca), Purujit (purujit), Kuntibhoja (kuntibhojaś ca), and the leader among men (nara-puṅgavaḥ) – Śaibya (śaibyaś ca), the mighty (vikrānta) Yudhāmanyu (yudhāmanyuś ca), the powerful (vīryavān) Uttamaujā (uttamaujāś ca), the son of Subhadrā (saubhadro) and the sons of Draupadī (draupadeyāś ca) – all of them (sarva) are certainly (eva) great fighters (mahā-rathāḥ). (BG 1.5–6)

Henceforth, addressing Droṇācārya as the best of the twice-born, Duryodhana draws his teacher’s attention to the side of the Kauravas. “Take note of (tān nibodha) the captains of my army (nāyakā mama sainyasya), who are specially qualified (viśiṣṭā ye) to lead side (asmākaṁ tu). I am speaking this to you (tān bravīmi te) for our information (saṁjñārthaṁ): yourself (bhavān), Bhīṣma, Karṇa (bhīṣmaś ca karṇaś ca), Kṛpa (kṛpaś ca) who is always victorious in battle (samitiṁ-jayaḥ), Aśvatthāmā, Vikarṇa (aśvatthāmā vikarṇaś ca) and the son of Somadatta (saumadattis tathaiva ca).” (BG 1.7–8)

Duryodhana next pridefully claims that many other heroes (anye ca bahavaḥ śūrā) are ready to give up their lives (tyakta-jīvitāḥ) for his sake (mad-arthe). They are capable of attacking with sundry weapons (nānā-śastra-praharaṇāḥ), and all are expert in battle (sarve yuddha-viśāradāḥ). (BG 1.9) When one is disconnected from one’s essential reality, all one is left with are external resources, either pertaining to one’s own body or other supporters. That’s where one finds a false sense of security. Duryodhana is vividly exemplifying this state of the mind.

Maintaining the same vainglorious spirit, Duryodhana furthermore proclaims that being protected by Bhīṣma (bhīṣmābhirakṣitam), their (tad asmākaṁ) strength (balaṁ) is unlimited (aparyāptaṁ), but (tv) the strength (balaṁ) of the Pāṇḍavas (idam eteṣāṁ), being protected by Bhīma (bhīmābhirakṣitam), is limited (paryāptaṁ). (BG 1.10) Duryodhana then orders all the members (bhavantaḥ sarva) of his army to firmly (eva hi) protect (evābhirakṣantu) Bhīṣma (bhīṣmam) by standing (avasthitāḥ) at all (sarveṣu) the assigned (yathā-bhāgam) points (ayaneṣu ca). (BG 1.11)