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INTRODUCTION;-

Bhagavad-Gita is also known as Gtopaniad.

CCP:-
Sartham arjunasyadau kuravan gtamritam dadhau

Loka traya upakarartham tasmai krishnatmane namah

Only serving Krishna we can be happy and the lord wants it and
demands it.
Prabhupad says that in taking the drug we need to follow the
particular instructions given on the label so similarly we need to
follow the instruction of the lord as it is.
One needs to approach the BG in the submissive spirit.
BG deals with the five basic truths-BV
Analytical framework helps us to understand the spiritual topics
better. Then there should be synthesis.
Generally the scripture present the knowledge in the synthesis
way.
Acaryas present in the analytical way to help us comprehend the
subject then it have to be synthesized to get the proper
understanding.
Conditioned means the soul wanting the happiness is dependent
on so many conditions.
Prabhupad practically gives the whole philosophy of the Krishna
consciousness in nutshell in the introduction.
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Feeling of incompleteness is due to the incomplete knowledge of
the complete.
BG doesnt teach any sectarian religion.
Practicalities of the message of the gita remember Krishna and
serve Krishna.
A devotee is internally thinking of the Krishna and externally
doing the material things.
Example of the lady with the paramour is not for the morality or
immorality but convey the point that the devotee need to make
the spirituality the primary thing and side by side maintain the
material life.
One has to dovetail everything with the devotional service and
make the devotional service the primary focus in the life.
Prabhupad challenges if we can endeavor so much for the
material life then why not put the same endeavor in the spiritual
life.
When one drinks the nector of the BG then he doesnt have to
take the birth again.
As the milk is the essence of the cow so the BG is the essence of
the Vedic literature.
Every sampradaya to be authentic it should have the
commentary on the vedant sutra, BG and the .

VERSE 1.1:-

One will find in the Bhagavad-gt all that is contained in other

scriptures, but the reader will also find things which are not to
be found elsewhere.
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one should read Bhagavad-gt very scrutinizingly with the help
of a person who is a devotee of r Ka and try to understand it
without personally motivated interpretations.
Dhtarra became very fearful about the influence of the holy
place on the outcome of the battle.
kuruketra deva yajanam
Kuruketra is a place for worshipping the Lord. atapatha
Brhmaa, Madhyndinya, 14.1.1.2
yad anu kuruketra devn deva-yajana sarve
bhtn brahma-sadanam: Kuruketra is a place for sacrifice to
the devats by those who are like the devas. It is the abode of
brahman for all living beings. (Jabala Upaniad 1)
CCP:-

BG is known as the yoga sastra.

It is both the sruti (revelations of the god/direct words of the
god) and the smriti (heard and revealed by the sages).
More technically it is the smriti.
It is also the sruti within the smriti as it is spoken by the lord
Krishna himself.
575 verses by the Krishna
83 by Arjuna.
41 by sanjay.
1 by the dhritarashtra.
So how it is said that the BG is spoken by the Krishna coz the
essential message of the gita is given by the Krishna the other
verses are bringing out the context so by the proximity and
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bringing out the context of the gita so these verses are also
transcendental.
Krishna is addressed by the 33 other names they help to know
the context and the personal nature of the lord.
Yogasastra- the word yoga comes the 78 times in the BG, whole
point is to connect the soul with the supersoul.
Actually Krishna and Arjuna were in the yoga with the same
purpose but when the Arjuna saw the army he was overwhelmed
and there was the viyoga in between them.
By the numerical context and the purpose we can say that the bg
is the Yogasastra.
Acharyas as per the focus of their commentary have named the
chapters variously.
Originally there was no naming of the chapters in the bg.
Now a day in the modern science they try to label anything
beyond the comprehension to be mythology but this is
arrogance and against the spirit of the human progression we
should not limit our scope of understanding but we should
expand the scope of vision.
Mind is restricted by the gross matter like the gross senses it can
be beyond the time and the space.
By the yoga it is possible to tap the power of the mind and have
some powers like seeing the things at the far distance.
Holy place are the areas where the lords presesne has mean
manifested or invoked by the austerity of the sages.
Dhritarashtra was afraid of the influence of the sacred place on
the persons assembled there.
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Helplessness can happen because of the attachments.
Attachment make the powerful powerless.
Ksetra is the field so it is also the place for the cultivation so
being the dharma ksetra at the kuruksetra dharma will be
cultivated and the weeds will be uprooted.
Although being the king and the family head dhritarashtra was
supposed to be impartial but here is differentiating as the my
sons and the sons of the pandu.
VERSE 1.2:-

CCP:-

The word raja is being referred here to the duryodhana although

the dhritarashtra was the king but the word raja can be used for
one is expert in the politics.

VERSE 1.3:-

CCP:-

Actually these verses are spoken by the duryodhana it is implied

from the previous verse raja vacanam abravit
To invoke the anger of the drona the duryodhana is reminding
him of the enmity with the drupada.
Duryodhana knew they will fight for him but how whole
heartedly they will he was not sure.
VERSE 1.4:-

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CCP:-

Duryodhana is comparing with the Bhim and Arjuna as he was

afraid of them mainly and paranoid about them.

VERSE 1.5:-
CCP:-

Gives the list of other warrior.

Dhristketu is different from dhrishtadyumna.

VERSE 1.6, 7:-

CCP:-

To show that he was not fearful duryodhana is speaking like

this.
He wants to kindle the fighting spirit in the drona.

VERSE 1.8, 9:-

CCP:-

Bhavan is more respectful address.

Knowing that taking the name of the drona no one will be
offended as he was the Brahmana but if address the bhishma 1st
then drona may be offended.
Karna has been defeated by the Arjuna on many occasions.

1) Drupada defeated duryodhana and the karna but Arjuna

conquered the drupada showing he was more powerful than the
karna.
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2) After the draupadi svayamvar when all warriors attacked the
drupada then Arjuna protected the drupada and karna could not be
better of the Arjuna.

3) When gandharvas defeated duryodhana and captured them

karna ran away from the battlefield at that time Arjuna defeated the
entire gandharvas showing that he was more powerful than the
karna.

4) In the virat war Arjuna defeated single handedly all the kurus
with their army and the karna.

Although in the straight fight Arjuna could have defeated the

karna but lord wanted to sow that with the shatha one has to be
shatha when required.
Because this principle was forgotten many Muslim kings
defeated the Hindu kings by these techniques knowing the
weakness of the Hindu that they will shoot at the cows and they
will not drink the river water contaminated by the cow blood.
When the enemy is devious one can take to the devious means.
Karna was virtuous but was spoiled by the bad association of
duryodhana and the party.
Bhishma spoke in the strong words against the karna as he
wanted to stop the war as duryodhana was having too much
confidence in the karna.
Krishna was not seducing the karna but trying to avoid the
bloodshed.
Kripacharya could not be killed but he didnt have any mystical
power so he was not the reason to be worried.
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Satyaki was one of the survivors on the pandavas side after the
war.
Although the vikarma was not the great warrior but he sided
with the pandavas during the attempt to disrobe the draupadi so
the duryodhana was not sure of his commitment so to encourage
him he mentioned his name.
Sarasvati Devi speaks indirectly through the duryodhana that all
these are already dead.
VERSE 1.10:-

CCP:-

The word aparyaptam has been translated and explained

differently by the different Acharyas.
Prefix changes the meaning of the word it can intensify or negate
the sense of the word.
Duryodhana wanted to say that his strength was immeasurable
or adequate but the Sarasvati speaks through him in the opposite
way.
Bhishma was not in the war from the heart but bhima was fully
in the war with his heart.
Also he wanted to say that bhishma was immeasurable but when
he was speaking to others he wanted say that our strength under
the bhishma is not adequate so you all need to protect him.
LINK;- feels that others should not feel neglected.

VERSE 1.11:-
CCP:-
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Duryodhana is trying to involve everyone in the war.
He was the expert politician and expert diplomat but the
greatness of the person doesnt depend on the expertise in his
speech or in diplomacy but in the intention he has, whether he
is freed of the envy or not.
We should see the intention not just the abilities of the people
and we may get contaminated.
Good speech is not the sign of the spiritual advancement.
LINK: - Bhishma feels pity on the duryodhana and wanting to
encourage him blew the conch.
VERSE 1.12:-

CCP:-

Bhishma is grandfather as he was in the generation of the

grandfather.
Bhishma is an extra ordinary example of sacrifice as although he
was in the royal palace among the Ksatriya ladies he could
practice the celibacy, which shows that he had the enormous
will power.
Polygamy was accepted in the vedic society coz
1) Significant number of men would take to renounced order so
the population of women was more so to give the protection to
them all it was allowed to one who could have the capability to
maintain them.
2) Also to get the son was considered pious activity.
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Lord wanted bhishma to fight on the side of the kurus to show
that no one however he may be powerful if he takes the side of
the adharma will be destroyed.
He took the task which will bring him misunderstanding for all
the time to come to follow the will of the lord.
VERSE 1.13:-

Paava is a type of drum.

naka is a kettle drum.
Gomukha is a type of trumpet.

CCP:-

Earlier the wars were fought in the sportive spirit.

LINK;- scene shifts to other side.

VERSE 1.14:-

The sounding of the transcendental conchshells indicated that

there was no hope of victory for the other side because Ka
was on the side of the Pavas.

CCP:-

Here we can see the calculative mentality of the duryodhana he

mentions everyone but not Krishna as he was not fighting in the
war so just disregarded the lord.
Name of the charioteer is mentioned before the name of the
fighter as he is going to play the decisive role in the war.
VERSE 1.15-18:-
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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.
CCP:-

Bhima was giant by the body and his paraphernalia was also
giant.
Many of the terms I the Greek wee taken from the vedic culture
some kings after the kuruksetra war went to various parts of the
world and got detached from the vedic culture with some blend
of the local culture he developed into new culture Greeks were
one of that culture.
Bhima used to eat half the food cooked for all the pandavas and
kunti and the draupadi.
Different people different capacity for the food, some may take
more and some will take little so we should not judge anyone.
In the Vedic culture if husband could not produce the kids at
that time the brother in law could procreate but these kids were
considered of the husband not the brother in laws. Now people
may consider this as the scandalous but this is because our
modern culture is very much centered on the lust so people are
preoccupied with the lusty thoughts, but formerly the main
concern was the continuation of the dynasty not the carnal
desires- vyasadeva was the grandfather of the bhima who gave
concession to do pandavas nirjala ekadasi to bhima as he could
not do other ekadasi fasts.
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Krishna is objectively the master of the senses but when we
subjectively surrender to him then we advance in the bhakti.
Krishna always has his paraphernalia with him but there is way
they come and meet the lord.
Dhritarashtra is mentioned in third as he was the third most
influential warrior on the kuruksetra most influential was the
Krishna and Arjuna then bhima.

VERSE 1.19:-

CCP:-

The sound of the conches by the pandavas side would break the
heart of the kurus due to their confidence due to being with the
lord.
Courage is not the absence of the fear but the presesne of
something that dwarfs the fear.
Although everything was set right for the pandavas to win the
war but at any least expected moment anything can go wrong
this will be shown in the next verses.
Fear in the minds can be taken out when we make our Krishna
consciousness more strong that the fear is dwarfed.
VERSE 1.20-23:-

CCP:-

Kurus would feel that some monkey is on the chariot of the

Arjuna on the flag and was roaring and was causing the very
horrifying sound.
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This verse has the six lines so depending of these changes there
are differences in the BG verse numbering but the overall
numbering is 700 this is done to maintain the continuity of the
thought expressed in the verse.
Everything in the war was planned up to who will fight with
whom but Arjuna wanted to see the warriors because they were
mortified as they have to fight with their relatives.
For the Ksatriya to be chariot driver is the great dishonor when
karna asked shalya to be his chariot driver then he was furious
but lord out of love for the devotee arjuna become his chariot
driver.
Lord here called as the acyuta as he never fails to give the
protection to his devotees.
Arjuna wanted to see how can the people support the evil
duryodhana and ready to fight on his side.

LINK:- camera moving back to hastinapur.

VERSE 1.24:-

The Lord, Hkea, though Himself the controller of everyones

senses, was thus ordered by Arjuna, controlled just by his words.
See how the Lord is controlled by prema! This is the implication
of calling the Lord Hkea.
Here is the significance of the word Gukea. kea means
Viu (), Brahm (ka) and iva (a). Gukea means Arjuna
who gives them (kea) the experience of the sweetness of the
Lords affection just as sugar (gu) gives the experience of
sweetness. [Note: Literally the word would mean He who is the
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sugar for Brahm, Viu and iva.] Therefore, Gukea refers
to he who, by bringing Ka under his control, gave Viu,
Brahm, and iva the opportunity to experience Kas
sweetness.
Gukea can also mean the lord (a) of sleep (guk), the
controller of the senses. Even Ka, who is the direct controller
of bhakti , became controlled by Arjunas prema. Thus Arjuna
was able to conquer despicable my or sleep.
The use of the words prtha (son of Pth) and hkea (knower
of Arjunas mind) imply the following. Because you are the son
of my fathers sister, the son of Pth, I indeed will be with you
on the chariot, but just now, you are going to give up your
desire to fight (since I know everything as Hkea). So what is
the use of viewing the troops of the enemy. He says this in a
joking mood.
Kunti, the mother of Arjuna, was the sister of Vsudeva, Kas
father. They were the children of King rasena. She was known
as Pth. rasenas sisters son was Kuntibhoja, who was
childless. rasena gave his first daughter Pth to him as an
adopted child. She then became known as Kunti.

CCP:-

Gudakesh one who has conquered the sleep.

Guda is jaggery so one who gives the sweetness of affection to
the brahma and Siva seeing how their lord has become
controlled by the Arjuna.
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There is the great power of illusion come through the eyes and
anyone can be bewildered here Arjuna will be bewildered by the
by the illusion coming through the eyes.
Generally maya comes through the eyes and Krishna comes
through the ears but when we take the Darshan then Krishna
can come through the eyes in taking the Darshan and maya can
come through the ears when we hear the blasphemy.
Prataksya causes the bewilderment and sabda takes one out of
the illusion.
VERSE 1.26:-

Bhrirava He was a king in the Kuru dynastya, and was killed

by Styaki.(pit).
Somadatta Somadatta was the father of Bhrirav. He was
killed by Styaki.
alya was the brother of Mdr, wife of Pu. He sided with
Duryodhana and was killed by Yudhihira.
Jayadratha was a competitor for Draupad and later tried to
abduct her from the Pavas. He had a boon that whoever
made his head touch the ground would have his own head burst
into a hundred pieces. Later iva gave him the boon that he
could defeat all the Pavas except Arjuna. Arjuna defeated
him by shooting and arrow which chopped off his head and sent
it onto the lap of his father in meditation, who, on seeing the
head threw it off his lap, and had his own head burst.
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Bhagadatta was a friend of Pu and later Yudhitira.
However he fought on the side of Duryodhana. He was killed by
Arjuna.
Ktavarma sat in Yudhihiras court but later fought on the side
of Duryodhana. He later set fire to the camp, killing the sons of
the Pdvas.

CCP:-

Here five generations are coming together but the occasion is

grievous.
Five generation
1) Fathers generation salya brother of madri. Also bhurisrava
was in the generation of the fathers.
2) Grandfather- Bhishma was in the generation of the grand
fathers.
3) Brothers 100 kurus.
4) Sons laksamana son of duryodhana.
5) Grandsons- sons of laksamana and other contemporaries of
the abhimanyu.
VERSE 1.27:-

CCP:-

Perception frames the emotions; here vision is producing certain

emotion in the Arjuna.

VERSE 1.28, 29:-

CCP:-
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Krishna is very intimate name of the lord doesnt come very
frequently in the BG.
Here we can see the emotional breakdown of the Arjuna, when
there is emotional breakdown the mouth becomes dried up.
Prataksya is inferior to anuman, but it is valid way of getting the
knowledge in case of spiritual knowledge it falls short.
If we rely too much on the Prataksya then we will be unduly
affected like Arjuna is affected here.
Prataksya has to be sub ordinate to the sabda.
We cant avoid sensory perception but when it is misleading
then we will have to take shelter of the scriptures.
Then is effect of the emotional breakdown on the Arjuna.
Hairs on the body stand in the extreme happiness and the fear.
When emotions are very strong then they can have the effect on
the physical body.
Generally the emotions affect very quickly womens but Arjuna
the warrior getting affected is very special.
Prabhupad gives the exactly contradictory purport in the 28 and
29 as we can see the scriptures from the different perspective.
Under the influence of the material energy he was acting in
particular way so we can take the lesson from such behavior so
the lord teaches through the Arjuna we should try that we will
not get through such emotional effects.
It shows how the worldly situations create the perplexity for
those who are not spiritually inclined and also we can see the
spiritual qualities of the Arjuna, so teach this Prabhupad gives
these purports.
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LINK;- Arjuna describes his perplexity.

VERSE 1.30:-

Due to his impatience, Arjuna was unable to stay on the

battlefield, and he was forgetting himself on account of this
weakness of his mind. Excessive attachment for material things
puts a man in such a bewildering condition of existence.
Nimitta is used in the sense of end result, just as the goal of
money is a good residence.
CCP:-

Involuntary reactions are the indicative of the certain reactions,

or the inauspicious things.
When one has the knowledge then he can connect what is
happening with the something deeper.
When the person is self centered then he will think in terms
what is in there for me.
Incomprehensible is not insensible.
Instead of asking why this we should ask how now what should
we do in these situations.
When we are self centered then sooner or later it will cause the
problems.

VERSE 1.31:-
dvv imau puruau loke srya-maala-bhedinau
parivr yoga-yukta ca rae cbhimukhe hata
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The sannys engaged in yoga and the warrior who dies facing
the enemy attain the sun planet. Parara Smti 3.30
CCP:-

Arjuna is thinking that he is thinking in long term (sreya).

Sentiments are good but they should not sway one from the
duty.

VERSE 1.32-35:-

Govinda is not meant for satisfying our senses. If we try to

satisfy the senses of Govinda, however, then automatically our
own senses are satisfied.

CCP:-

Earlier the people were enlisted by the sanjay now Arjuna enlist
them, he adds here shalya brother in law dhrishtadyumna.
In the BG we will see that the Krishna and Arjuna will refer to
each other by various names.
Various names also indicate the thinking of the Arjuna.
Govind means who delight the senses, our senses delight by
serving the Krishna like training the eyes to take the Darshan of
the lord with purification they will give us the immense
pleasure.
Tongue gives us the pleasure by bragging ourselves but it can
give the real pleasure by tasting the Prasad and chanting the
holyname of the lord.
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Holyname of the Krishna invokes the presesne of the Krishna
and that overwhelms the senses.
Krishna is govinda when we serve him then he gives the greatest
delight to our senses.
Janardana- protector of the people you are the protector of the
people why you are engaging me in killing the people. Other
meaning is Jana ardana who kills the people so he has came here
to relieve the burden of the earth.
VERSE 1.36:-

agnido garada caiva astra-pir dhanpaha

ketra-drpahr ca a ete hy tatyina

The arsonist, one who poisons, one who attacks with weapons,
the thief, the stealer of property and the stealer of ones wife are
considered aggressors. Vasiha Smti 3.19

tatyinam ynta hanyd evvicrayan

ntatyi-vadhe doo hantur bhavati kacana

Without consideration, one should kill the aggressors, as there is

no fault in killing them. Manu Smti 8.350.

smtyor virodhe nyyas tu balavn vyavahrata

artha -strt tu balavn dharma-stram iti sthiti

It is established that where there is conflict of rules in two smti

statements, reasoning must prevail in choosing the correct rule.
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However, in reasoning, the rules of dharma stra are stronger
than those of artha-stra. Yajavalkya Smti 2.21
The derivation of Mdhava is here m meaning Lakm and
dhava meaning husband.
CCP:-

Dharma sastra are higher than the artha sastra.

So the artha sastra recommend the killing of the aggressor but
the dharma sastra instruct to not kill anyone.
Here third time Arjuna is using the word svajana.
Madhava- lord of the goddess of fortune so there is fortune
where there is Krishna so Arjuna wants to say that why he is
brining the misfortune to him.
We should understand that Krishnas action may not be always
pleasant but they are benevolent.
Here lord is cutting the affection of the Arjuna so it is painful.
Kauravas were aggressor in all the six ways 1) they poisoned
bhima 2)they tried to burn the pandavas in the house of the lac.
3)they attacked pandavas when they were in the virata and tried
to attack on multiple time.4) they plundered in the gambling
match by devious means as duryodhana was putting the wealth
and shakuni was playing which was against the rule of playing.
5)they tried to disrobe the draupadi in the assembly.6) they
occupied the property of the pandavas
Ksatriya is duty bound to punish the aggressors.
Dharma has to be applied carefully, lord Rama didnt object
kaikeyi plotting and taking the kingdom away from him but
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when the ravana kidnapped the mother sita then lord punished
him as he was harassing the innocent.
VERSE 1.37-38:-

A katriya is not supposed to refuse to battle or gamble when he

is so invited by some rival party.
The scriptures say that it is understood for the katriya that he
should not reject either a game of dice or a fight if challenged:
hto na nivarteta dytd api rad api. (Mahbhrata, 3.56.8).
phalatopi ca yat karma nnrthennubadhyate

kevala-prti-hetutvt tad-dharma iti kathyate

Dharma is said to be that action performed only out of affection,

whose effect does not lead to evil. loka Vrtika 2.268

CCP:-

These are the only set of the verses where the line of the verse is
repeated in the successive verse.
Arjuna is taking the high moral ground here.
Link: - Arjuna thinks about the future of the dynasty.

VERSE 1.39:-

CCP:-

Every dynasty has the dharma.

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Contradictory terms destroyed the sanatanah/eternal that is not
possible so the kula dharma is not the eternal dharma but that is
also important.
Arjuna in his bewilderment is speaking in the contradictory
terms.
In the world dharma is always under attack by the adharma in
our heart, in society and in the all universes.

Link;- what will happen by the destruction of the family tradition.

VERSE 1.40:-

As children are very prone to be misled, women are similarly

very prone to degradation. Therefore, both children and women
require protection by the elder members of the family. By being
engaged in various religious practices, women will not be misled
into adultery. According to Cakya Paita, women are
generally not very intelligent and therefore not trustworthy. So
the different family traditions of religious activities should
always engage them, and thus their chastity and devotion will
give birth to a good population eligible for participating in the
varrama system.
CCP:-

This thought is very deep but not thought of in the current

social conditions.
Unwanted progeny doesnt mean the birth due to failure of the
contraceptive, but the birth of the degraded Childs.
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Here the concern is that what will be the consciousness of the
child depends on the consciousness of the parents at the time of
union.
Passionate parents will attract the passionate soul.
When the souls of degraded consciousness are born then it is
very difficult to regulate them.
This is one of the provocative purports.
Women are not very intelligent- at the level of the soul there is
no male and female so soul is not less intelligent, and at the level
of the body we can see that the females are scoring more than
the male so this doesnt refer to the soul or body either but to
the interaction of the soul and the body.
Our understanding of the intelligence is the capacity to organize
the matter, to understand the concepts.
But in the Vedic understanding the intelligence means the ability
to understand basic fundamentals like Im the soul so in the
women body there is more identification with the body.
Also in the women body there is more emotional component
than the rational as against in the men body but the quality of
being emotional is very conducive to accept the spirituality but
being rational in the male body it helps for spiritual
understanding.
Prabhupad use the chanakya pandit as the moral authority not
the absolute authority.
Some example quoted by the Prabhupad were contemporary can
go wrong like the brain size is the indicative of the intelligence
Prabhupad heard it in the Scottish college.
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The principles are eternal but the examples can be contextual
and contemporary.
As when we have the lot of time at spare then mind gets dragged
to the lower things similarly when the women are not engaged
in the spiritual practices properly then they can degrade.
VERSE 1.41:-

CCP:-

Sankar progeny creates the hellish life for the elders as they are
not cultured and regulated.
Extraordinary punya heaven.
Reasonable punya pitriloka.
There is intergenerational pious connection through the offering
of the pinda.
Out of gratitude for the ancestors one offer the punya of the
pindodaka kriya fro their welfare.
We are debtor to many persons but ultimately we have to
understand that whatever we are getting from them we are
getting ultimately from the Krishna.
Three primary debt-
1) devata- repaid by doing the yagnya.
2) sages- repaid by the svadhyaya.
3) To the society by begetting the progeny.
We are by birth indebted to six kinds of people or groups.
We have the vertical relationship with the Krishna and the
horizontal relationship with the society, with the demigods it is
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vertical within the horizontal with the next generation it is the
downward vertical in the horizontal.
VERSE 1.42:-
CCP:-

Varna is the caste and the jati is the sub caste.

If our action is leading to the chain reaction then we are
responsible for that chain reaction.
Link: - I will be the cause of destruction generation after generation.

VERSE 1.43:-

One cannot reach the real point of factual knowledge without

being helped by the right person who is already established in
that knowledge.
pryacittam akurv ppeu nirat nar

apact-tpina kan nirayn ynti drun

Those who do not perform pryacittas after engaging in sins,

and are not repentant, go to the most terrible hells.
CCP:-

Krishna is here referred repeatedly as the Janardana in this

section meaning you are the protector of the people why you are
causing the destruction.
Reference to the hell means that Arjuna was aware of the
spiritual knowledge and the afterlife but with such knowledge
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one may not be attracted to the Krishna as there can be
attachment to the material things. Ex although the jihadis have
the knowledge of the other world of the heaven but they are
doing that for the enjoyment not for serving the lord. There can
be this worldly materialism and other worldly materialism.
Only the knowledge of the other world is not sufficient but one
should the raised consciousness.

Link; - he is lamenting what he is doing.

VERSE 1.44:-

Bata here is great.

CCP:-

Arjuna is using the world svajana multiple times which indicates

the bodily consciousness.
VERSE 1.45:-

CCP:-

Ksatriya have to be equal- charioteer cannot fight with the foot

soldier, equipped and alert.
Terrorism is completely unholy and unethical war.

VERSE 1.46:-

From the first chapter it is understood that inquiry about tm

takes place in a person who is compassionate in nature and non-
violent, and not in one who is cruel and violent.
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CCP:-

BG is definitely the historical war but it also has the deep

import, symbolical explanation is not wrong provided it does
not replace the main meaning.
So here the upraised bow of Arjuna indicates the living entities
determination to serve the Krishna but by the pratyaksha and
anuman one looses the determination.
Sabda nourishes our determination, this shown by the arjuna
picking up the bow in the end by hearing from the Krishna.

END OF THE CHAPTER ONE

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