(1) Dhritarashtra said: In the righteousness-field, the field of the Kurus, gathered together, intent on battle, what did my people and also the sons of Pandu do, 0 Samjaya?

(2) Samjaya said: On seeing the army of the Pandavas in (battle) array, Prince Duryodhana, having approached his teachers, then gave utterance to the following speech:

(3) 0 Teacher, look at this grand army of the sons of Pandu, marshaled by your talented pupil, the son of Drupada.

(4) Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyodhana, Virata and Drupada of the great chariot.

(5) Dhrishtaketu, Chakitana, and the valiant king of Kasi, Purujit and Kuntibhoja, and that bull among men, Saibya.

(6) The heroic Yudhamanyu and the brave Uttamaujas; the son of Subhadra and the sons of Draupadi, all of great chariots.

(7) But know who are the most distinguished among us, o best of the twice-born, the leaders of my army; these I tell you, for you to recognize by name.

(8) You and Bhishma and Karna, and also Kripa, the victor in war, Ashvatthaman and Vikarna and also the son of Somadatta

(9) And many other heroes who are willing to die for me, who have various missiles and weapons, and all skilled in warfare.

(10) That army of ours which is under Bhishma is insufficient but this army of theirs which is under the care of Bhima is adequate.

(11) And let all of you, standing in your respective positions at the entrance to every formation keep guard even on Bhishma

(12) So as to cheer him, the mighty old Kuru patriarch roared loudly like a lion and blew a conch.

(13) Then conches and drums and gongs, (other) drums, horns, were played together suddenly, and that sound made a confused clang

(14) Then (both) standing in their great chariot, to which white horses were yoked, Madhava (Krishna) and the son of Pandu, (Arjuna) blew (the two together) their divine conches.

(15) Hrishikesa (Krishna) blew Panchajanya, and Arjuna blew Devadatta He of wolf-like appetite and deeds of enormity (Bhima) blew his great conch, Paundra.

(16) Prince Yudhishthira, son of Kunti, blew Anantavijaya and Nakula and Sahadeva blew (together) the Sughosha and Manipushpaka,

(17) And the King of Kasi, excellent bowman; Sikhandin, great charioteer Dhrishtadyumna and Virata and the unconquered Satyaki;

(18) Drupada and the sons of Draupadi, 0 Lord of the Earth, and the son of Subhadra, of mighty arms, from all sides each blew his conch separately.

(19) That loud blast, filling earth and sky with sound, pierced the hearts of Dhritarashtra's sons.

(20) Then, beholding the Sons of Dhritarashtra standing marshaled in order; while the flight of arrows (was) beginning, the son of Pandu (Arjuna) of monkey-ensign, took up his bow;

(21) And 0 King, (said Samjaya) he (Arjuna) spoke thus to Hrishikesa (Krishna): Arjuna said: 0 Achyuta! stop my chariot right in the middle between the two armies.

(22) So that I might behold these standing eager to fight by my side in the present battle-undertaking;

(23) And might observe these here gathered together who desire to please in war the evil-minded son of Dhritarashtra.

(24) Samjaya said: Thus addressed by Gudakesa (Arjuna), Hrishikesa (Krishna) 0 Bharata (Dhritarashtra), having stationed that excellent chariot right in the middle between the two armies,

(25) Facing Bhishma and Drona and all the rulers of the earth, (Krishna) 0 Partha (Arjuna)! behold these Kurus gathered (here).

(26) Then Partha (Arjuna) saw standing fathers as well as grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and companions too.

(27) And the son of Kunti (Arjuna), also seeing these relatives, fathers- in-law and friends, all standing in both the armies -

(28) Filled by a supreme pity, in mental distress (Arjuna) said: Beholding my own people, 0 Krishna, standing together wanting to fight,

(29) My limbs fail and my mouth dries up, my body trembles and my hair stands on end;

(30) (The bow) Gandiva slips from my hand, and my skin feels as if burning all over, and I am unable to stand and my mind is whirling round as it were;

(31) And I see conflicting portents, 0 Kesava (Krishna), nor do I foresee good from killing one's own people in battle.

(32) 1 do not wish for victory., 0 Krishna, nor kingdom nor pleasures; what is kingdom to us, 0 Govinda (Krishna), what enjoyment, or even life!

(33) They for whose sake kingdoms, enjoyments and pleasures are desired by us, are standing here in battle, having renounced their interests in life and wealth.

(34) Teachers, fathers, sons and also grandfathers; maternal uncles, fathers-in-law, grandsons, brothers-in-law as well as (other) kinsmen:

(35) These I do not want to kill, though (they kill me), 0 Madhusudana (Krishna), not even for the sake of dominion over the three worlds - how then for the sake of the earth?

(36) Having killed the sons of Dhritarashtra, what delight can there be for us, 0 Janardana (Krishna)? Only sin would come to us after killing this marauding rabble.

(37) And so we ought not to kill the sons of Dhritarashtra, our relations; for how, indeed, can we be happy after killing our own people, 0 Madhava (Krishna)?

(38) Even if they whose minds are overpowered by greed see no wrong in the destruction of family (and) no crime in treachery to friends,

(39) Yet why should we not learn to turn away from this sin, we who do see wrong in the destruction of family, 0 Janardana (Krishna)?

(40) In destruction of family, the immemorial clan traditions perish, and on the loss of tradition the whole clan comes under the sway of lawlessness.

(41) When wrong ways prevail, 0 Krishna, the women of the family become corrupt and when women become corrupt, 0 Varshneya (Krishna), mixing of clans arises.

(42) This mixing (of clans) leads (both the) family and the destroyers of the family to hell, for their ancestors fall when deprived of their offerings of rice-balls and water rites.

(43) By these misdeeds of the destroyers of families (causing intermixture of clans), the immemorial traditions of clan and family are destroyed.

(44) Men of families whose clan traditions are destroyed 0 Janardana (Krishna) are destined to live in hell - thus we have heard.

(45) Alas! a great sin are we engaged in committing in endeavouring to kill our own people through greed for the pleasures of kingdom!

(46) It would be better for me if the sons of Dhritarashtra, arms in hand, should kill me, unarmed and unresisting, in the battle.

(47) Samjaya said: Thus having spoken in the midst of the battle, Arjuna sat down in his chariot seat, casting aside his bow and arrow, his mind overwhelmed with sorrow. Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the Absolute, in the Dialogue between Sri Krishna and Arjuna, the First Chapter entitled The Unitive or Contemplative Despondency of Arjuna.

(1) Samjaya said: To him who was thus filled with tenderness (kripa) , whose eyes were filled with tears, and agitated and who was in distress, the Destroyer of Madhu (Krishna) spoke these words:

(2) Krishna said: In (the midst of this) difficulty whence comes you to this dejection, typical of non-.Aryans (anarya), heaven-barring and disreputable, 0 Arjuna?

(3) Give not yourself to impotence, 0 Partha (Arjuna). It does not befit you. Cast off this base faintheartedness; arise, O Terror of Foes!

(4) Arjuna said: How could I, 0 Slayer of Madhu (Krishna), encounter with arrows in battle Bhishma and also Drona who are worthy of worship, 0 Slayer of Foes (Krishna)?

(5) Desisting from the killing of the Gurus who are highly honourable, it would be more meritorious in this world even to have to eat of a beggar's pittance. Choosing (on the other hand) to kill these Gurus as fortune- seekers, I should be feasting even here on blood-stained benefits of life.

(6) Neither is it clear which would be of greater advantage to us: that we win or that they win over us. Killing whom we should no more wish to live, those very persons are standing ranged before us, the progeny of Dhritarashtra.

(7) Struck down by the evil of a tender disposition, with a mind confounded in regard of what is right to do I ask you: that which is definitely more meritorious, that do indicate to me. I am your disciple; do discipline me coming thus for refuge to you.

(8) I cannot visualize either what could rid me of this distress which dries up the senses in this way - even should (it transpire that) I obtain unrivalled dominion of the earth's plenty or overlordship of the gods in heaven too.

(9) Samjaya said: Having spoken thus to Hrishikesa (Krishna), Gudakesa (Arjuna), the Terror of the Foe, saying, "I will not fight" to Govinda (Krishna), lapsed finally into silence.

(10) On this Hrishikesa (Krishna), with a semblance of smiling, 0 Bharata (Dhritarashtra), spoke these words to him who was in grief between the two armies:

(11) Krishna said: You are sorry for those with whom sorrow is unreasonable. You speak in terms of reason too. Veritable philosophers (pandits) are not affected in regard to those whose breath has gone and those whose breath has not gone.

(12) Further, never was I non-existent nor you nor these chiefs of men; neither shall we, all of us, ever cease becoming hereafter.

(13) As there is here in the body for the embodied, childhood, youth,

old age, so also the passing on to another body in the same manner those firm in mind are not thereby bewildered.

(14) Momentary sense contacts on the other hand, 0 Kaunteya (Arjuna), yielding cold-warmth, joy-pain, alternately coming and going, are transitory. Do you endure them, 0 Bharata (Arjuna).

(15) That man indeed of firm mind who is unaffected by these, 0 Best of men (Arjuna), equal-minded in joy as well as pain, he is destined for immortality.

(16) What is unreal cannot have being and non-being cannot be real; the conclusion in regard to both these has been known to philosophers.

(17) Know That to be indestructible by which all this is pervaded. None can bring about the destruction of This that knows no decrease.

(18) These bodies (however) of the everlasting indestructible and undefinable embodied (one) are spoken of as having an end. Therefore go on with the battle, 0 Bharata (Arjuna).

(19) He who thinks This as the killer and he who thinks This as killed both these know not. This does not kill; is not killed.

(20) This is neither born nor does This die, nor having once come into being, cease to become anymore: Unborn, perpetual eternal is This Ancient One. It is not killed on the killing of the body.

(21) About him who knows This as the indestructible, the ever-lasting,

the unborn never-decreasing one, (of) such a person how could (the questions) "whose death he causes", "whom he kills" (arise) 0 Partha (Arjuna)?

(22) As a man casting off his worn-out garments assumes others that are new, likewise casting off bodies that are worn-out, the embodied one takes to others that are new.

(23) Weapons do not cut This, fire does not burn This and water does not wet This; wind does not dry This:

(24) Indeed It is uncleavable; It is non-inflammable; It is unwettable and non-dryable also; everlasting all-pervading, stable, immobile; It is eternal.

(25) Undefined is It, unthinkable is It, as non-subject to change is It spoken of: therefore, knowing It as such, there is no reason for you to feel sorry for It.

(26) Or again if you should hold This to be constantly-ever-born or as constantly-ever-dying, even then 0 Mighty-Armed (Arjuna) you have no reason to regret it.

(27) In respect of anyone born, death is certain and certain is birth likewise for anyone dead; therefore regarding something inevitable, you have no reason to feel any regret.

(28) Beings have an unmanifested origin and manifested middle states, 0 Bharata (Arjuna), and again unmanifested terminations. Where is room for plaint herein?

(29) A certain person sees This as a wonder, likewise another speaks about This as a wonder. Another hears of It even as a wonder, but even hearing no one understands This at all.

(30) This embodied One within the bodies of all is ever immune to killings 0 Bharata (Arjuna). Therefore in respect of any being you have no reason for regretting.

(31) Further having regard also for the pattern of behaviour natural to you (svadharma) there is no reason for vacillation, for there could be nothing more meritorious than a war that is right for a true fighter (Kshatriya).(32) True warriors (kshatriyas) have reason to be happy too 0 Partha (Arjuna), to have the chance of such a war presenting itself unsought before them as an open door to heaven.

(33) If, on the other hand, you will not take to this battle which conforms to the requirements of righteousness, then thwarting what is consistent with your own nature and your good repute, you will become involved in evil.

(34) Living beings will also pronounce a never-ending verdict of calumny on you, and to one used to honour, dishonour is worth than death.

(35) The great car-generals will look upon you as quitting the battle from fear and having been honourably looked upon by them you will be held in derision.

(36) Those against you will speak of you in unspeakable terms, scorning your ability; what pain could there be keener than this?

(37) Dying you will attain heaven or winning you will have the enjoyment of the earth. Therefore arise, 0 Kaunteya (Arjuna), making up your mind to fight.

(36) Equalizing both pleasure and pain, both gain and loss, both victory and defeat, enter wholly into the battle. Thus you will avoid sin.

(39) What has just been taught is reason according to Samkhya but hear now of the same according to Yoga, attaining to the unity of which reasoning you will be able to throw off the bondage of works.

(40) In such (a path) there is no forfeiture of any merit nor is there involved any demerit by transgression. Even a little of such a way of life saves one from great apprehension.

(41) Here, 0 Prize of the Kurus (Arjuna), the well-founded reasoning is unitive but many-branched and endless are the reasonings of them in whom reason is ill-founded.

(42-44) Such flowery speech as uttered by the foolish adhering to the doctrine of the Veda, negating any other (transcendental) verity, the self of which is nothing but desire-made, holding heaven for highest goal, offering only birth as the result of works abounding in many special observances which aim at enjoyment and domination: in the case of those whose minds are under the sway of such teachings, who are attached to enjoyment and domination, a well-founded reason does not come under the sway of the peace of contemplation (samadhi ).

(45) The Veda treats of matters related to the three gunas (modalities of nature); you should be free from these three modalities O Arjuna; free from (relative) pairs of opposites, established ever in pure being, without any yoga (discipline) or well-being (as dual factors) but remain one (unitively) Self-possessed (atmavan) .

(46) There would be as much use for all the Vedas to a Brahmin of wisdom as there could be for a pool of water when a full flood prevails all over.

(47) Ever our concern should be with action (as such) alone, not for any benefits. Do not become benefit-motivated; be not attached to inaction (either).

(48) Engage in activity, 0 Dhanamjaya (Arjuna), taking your stand on the unitive way (of yoga) discarding attachments and capable of regarding both attainment and non-attainment as the same: in sameness consists the unitive way (yoga).

(49) Far inferior is (the way of) action to the unitive way of reason, Dhanamjaya (Arjuna); resort to reason for final refuge; pitiful are they who are benefit-motivated.

(50) Affiliated to reason one leaves behind here both meritorious and unmeritorious deeds. Therefore affiliate yourself to the unitive way (of yoga): Yoga is reason in action.

(51) By affiliation to unitive reason wise men, transcending birth- bondage, renouncing benefit-interest, go onwards to a state beyond all pain.

(52) When your reason has transcended the dross of vagueness, then you attain to that neutral attitude both in respect of what is to be learnt and what has already been heard.

(53) When disillusioned respecting the (contradictory injunctions of the) scriptures (Vedas) your reasoning stands steady in samadhi (supreme peace); then you shall have reached yoga (unitive contemplation).

(54) Arjuna said: What is the way of one whose reason is well-founded; who is established in samadhi (supreme peace) 0 Kesava (Krishna)? How does he discourse, what (is) his state of beings how does he move about,