Confused

My heart is overpowered by the taint of pity; my mind is confused as to my duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple; instruct me, who has taken refuge in Thee.

By nature’s own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life, which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse. Who is the man in material perplexities? It is he who does not understand the problems of life. In the Bṛhad-āraṇyaka Upaniṣad (3.8.10) the perplexed man is described as follows: yo vā etad akṣaraṁ gārgy aviditvāsmāḻ lokāt praiti sa kṛpaṇaḥ. “He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization.” This human form of life is a most valuable asset for the living entity, who can utilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the brāhmaṇa, or he who is intelligent enough to utilize this body to solve all the problems of life. Ya etad akṣaraṁ gārgi viditvāsmāl lokāt praiti sa brāhmaṇaḥ. The kṛpaṇas, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of “skin disease.” The kṛpaṇa thinks that he is able to protect his family members from death; or the kṛpaṇa thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals, who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Kṛṣṇa is therefore the original spiritual master of the science of Bhagavad-gītā , and Arjuna is the first disciple for understanding the Gītā. How Arjuna understands the Bhagavad-gītā is stated in the Gītā itself. And yet foolish mundane scholars explain that one need not submit to Kṛṣṇa as a person, but to “the unborn within Kṛṣṇa.” There is no difference between Kṛṣṇa’s within and without. And one who has no sense of this understanding is the greatest fool in trying to understand Bhagavad-gītā .

The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one.

All actions are eally welcome to the man of renunciation. He is not affected by either pleasure or pain. He is not elated at performing pleasant actions nor does he find unpleasantness when he does disagreeable actions. He does not hate the latter, nor is he attached to the former. Neither has he aversion to painful actions nor attraction to pleasant ones. As he has no attachment to any action or its rewards, he will do any action for the welfare of all beings.Akusalam Karma Disagreeable work or work done with expectation of reward, which becomes the cause of bondage to Samsara, by producing a body. He does not hate an unpleasnt action, thinking, Of what use is itKusale To good ones which include obligatory daily duties. He has no attachment to them even with the notion that they lead to salvation by purifying the heart and conseently giving rise to the dawn of knowledge and devotion to it.When one abandons attachment to action and desire for its reward and performs actions vigorously, his heart is filled with Sattva or purity which produces discrimination between the Real and the unreal, the Eternal and the transient. Then he attains knowledge of the Self which dispels all the doubts caused by ignorance. He now realises that the only means of attaining the spureme bliss or eternal peace or immortality is knowledge of the Self. This rends asunder all his doubts

O Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.

Thou art endowed, O Arjuna, with martial alities, prowess, valour, skill, etc. Thou art, therefore, bound by these innate alities. Thou wilt be forced to fight by thy own nature. Nature will constrain thee to fight, much against thy will.

He who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me.

This supreme secret The teachings of the Gita as taught above in the form of a dialogue between Lord Krishna and Arjuna. Why is it called a supreme secret Because it helps one to attain immortality or freedom from the whell of birth and death.He alone, who has devotion, is qualified to receive the teachings of the Gita.Teach with the faith that he is thus doing service to the Lord, the Supreme Teacher.Doubtless may also mean freedom from doubts.

Has this been heard, O Arjuna, with one-pointed focus? Has the delusion of your ignorance been destroyed, O Dhananjaya?

It is the duty of the spiritual teacher or preceptor to make the aspirant understand the teaching of the scripture and to enable him to attain the goal of life (Moksha). If the student has not grasped the subject he will have to explain it in some other way with similes, analogies and illustrations. That is the reason why Lord Krishna asks Arjuna Has the delusion of thy ignorance been destroyedThis What I have told thee.Have you heard it, O Arjuna, with onepointed mind Have you grasped My teachingDelusion of ignorance The absence of discrimination which is caused by ignorance and which is natural. The destruction of delusion is the aim of all this endeavour on your part to hear the scripture and the exertion on My part as the teacher.

Arjuna said, "My delusion has been destroyed, for I have gained my knowledge (memory) through Your grace, O Krishna. I am now free from doubts. I will act according to Your word."

Moha Delusion This is the strongest weapon of Maya to take the Jivas in Her clutch. It is born of ignorance. It is the cause of the whole evil of Samsara. It is as hard to cross as the ocean.Smritih I have attained knowledge of the true nature of the Self. The whole aim of Sadhana or spiritual practice and the study of scriptures is the annihilation of delusion and the attainment of the knowledge of the Self. When one gets it, the three knots or ties of ignorance, viz., ignorance, delusion (desire) and action are destroyed, all the doubts are cleared, and all the Karmas are destroyed.To him who beholds the Self in all beings, what delusion is there, what grief (Isavasya Upanishad, 7)I shall do Thy word Arjuna means to say, I am firm in Thy ,nd. Through Thy grace I have achieved the end of life. I have nothing more to do.

The ignorant, the faithless, and the doubting self go to destruction; there is neither this world nor the other, nor happiness for the doubting one.

The ignorant one who has no knowledge of the Self. The man without faith one who has no faith in his own self, in the scriptures and the teachings of his Guru.A man of doubting mind is the most sinful of all. His condition is very deplorable. He is full of doubts as regards the next world. He does not rejoice in this world also, as he is very suspicious. He has no happiness.

But for that man who rejoices only in the Self, who is satisfied with the Self and is content in the Self alone, indeed there is nothing to do.

The sage does not depend on external objects for his happiness. He is ite satisfied with the Self. He finds his joy, bliss and contentment within his own Self. For such a sage who has knowledge of the Self, there is nothing to do. He has already done all actions. He has satisfied all his desires. He has complete satisfaction. (Cf.II.55).

Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself.

Dharma is that which sustains and holds together. There is no proper eivalen for this term in the English language. That which helps a man to attain to Moksha or salvation is Dharma. That which makes a man irreligious or unrighteous is Adharma. That which elevates a man and helps him reach the goal of life and attain knowledge is Dharma that which drags him and hurls him down in the abyss of worldliness and ignorance is Adharma.

This is the royal science, the royal secret, the supreme purifier, realizable by direct intuitive knowledge, according to righteousness, very easy to perform and imperishable.

In this verse Lord Krishna eulogies the knowledge of Brahman very highly in order to create a great interest in the spiritual aspirants for attaining It quickly.There is neither blind faith nor faithmongering in this royal science. The truth, the sovereign,secret (the Self or the Absolute) can be directly realised by intuition or immediate perception. The science of the Absolute is the most splendid of all sciences. It is the science of sciences. Of sciences the highest, of secrets the most profoun, of purifiers the supreme is this. The knowledge of Brahman is the best purifier. It reduces the roots of all Karmas and all the Karmas themselves which have been stored up in the course of many thousands of births, into ashes in the twinkling of an eye. It destroys Avidya along with its effects. An expiatory act (Prayaschitta) cannot destroy all sins. It removes the effect of a single sin, only to some extent. Even if it is removed the effect of that sin remains in a subtle state in the mind and forces him to do sinful acts in his next birth. But the knowledge of the Self destroys quickly all the sins in their gross and subtle states that are accumulated in the course of several thousands of births along with Avidya, their cause. That is the reason why it is a supreme purifier. The causal body of the Jiva is called MulaAvidya (rootignorance)

That which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization.

Agree vishma iva In the beginning it is attended with much pain as one has to abandon the sensual objects and comforts and practise severe austerities and rigorous Sadhana. He has to undergo a severe ordeal when he practises Yama, Niyama, Tapas and various other vows. He has to cultivate dispassion or indifference to sensual pleasures. This gives him much pain at first. The practice of concentration and meditation also gives pain the beginning. Subjugation of the senses is also very troublesome. Nux vomica is very bitter. One feels much discomfort when he takes a mixture that contains nux vomica. But he derives much pleasure in the end when he gets vigour and good appetite and when his dyspepsia is cured. Even so the aspirant drinks the nectar of immortality in the end, attains the highest knowledge, rejoices in the,Self to his hearts content and enjoys supreme peace and eternal bliss.Proktam It is declared by the wise.Atmabuddhiprasadajam Born as purity of ones own intellect or born of the direct, perfect and clear knowledge of Brahman or the immortal, selfluminous, eternal and supreme Self or the Absolute. The individual self experiences Sattvic happiness when it realises union with the highest Self.The pleasure so born is Sattvic. (Cf.VI.1,2)

Of Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature.

Brahmanas, Kshatriyas and Vaisyas are qualified to practise the Vedic rites. The members of the fourth class, O Arjuna, have no claim to these rites, for their profession is to serve the members of the first three. They are not allowed to study the Vedas or perform Yajnas. There is organisation of mankind into the four castes and each mans life is divided into four stages, according to the nature of the Gunas and the degree of the growth or evolution. I will now explain the specific duties of these castes according to the alities by means of which, freeing themselves from the grip of birth and death, they can attain Selfrealisation or knowledge of the Self. Passion (Rajas) slightly mingled with Tamas causes the growth of the merchant caste (the Vaisya). Rajas mixed with Tamas is the cause of the appearance of the Sudra.The one human race has been divided into four castes based upon the three alities. The duties are allotted to each according to the alities born of Nature.Nature (Svabhava) is Isvaras Prakriti (Maya) constituted of the three alities -- Sattva, Rajas and Tamas.The Brahmanas nature is Sattva. So he is serene. The nature of the Kshatriya is Rajas and Sattva. Sattva in his case is subordinate to Rajas. Rajas predominates. Therefore he possesses lordliness. The nature of the Vaisya is Rajas and Tamas. Tamas is subordinate to Rajas

He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through renunciation.

The mind of one who is free from attachment to wife, son, body and property, who has controlled his senses and the mind, who has no desire for the body, for life and for sensual pleasure, turns inwards towards God or the immortal Self. It is not attracted by the sensual objects of the world. It is filled with dispassion and discrimination.He gradually gets himself established in his own Self which is of the nature of ExistenceKnowledgeBliss. Such a person who has knowledge of the Self attains to the highest perfection, to pefect freedom from action by renunciation.Ignorance is destroyed by the attainment of the knowledge of the Self. There is cessation of activity. One may perform actions for the solidarity of the world and yet he will not be bound by actions as he has attained absolute freedom from action through the knowledge of the Self. The fire of knowledge has burnt the fruitbearing effects of Karmas or actions. He has no idea of agency as he is absolutely free from egoism, as he has identified himself with the Supreme Being.Naishkarmya siddhi may also mean the attainment of the state of Naishkarmya. In this exalted, magnanimous, ineffable state of divine splendour and glory, one remains as the actionless Self. This is the state of immediate liberation of the Vedantins (Kaivalya Moksha or Sadyomukti)

Learn from Me, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge.

When a man has the good fortune to hear the words of wisdom from a teacher, dualism and egoism vanish and his mind rests in union with the Supreme Being. The need for action no longer exists for such a man. Nothing further remains for him to do. He has become a Kritakritya (a man of total fulfilment, or one who has done all that there is to be done).The aspirant obtains the grace of the Lord by worshipping Hims with his proper duty. The Lord gives him dispassion, discrimination, devotion to knowledge. The Lord removes his veil of ignorance. To these ever harmonious, worshipping in love, I give the Yoga of discrimination by which they come unto Me. Out of My mere compassion for them, I, dwelling within their Self, destroy the darkness born of ignorance by the luminous lamp of knowledge. (X.10and11)The perfection is JnanaNishtha or devotion to knowledge by which he attains Selfrealisation or becomes identical with the Supreme Being when the veil of ignorance is rent asunder. The way to the attainment of this devotion to knowledge will be described only in a succint manner. The process or method of Selfrealisation will be described only in brief in the following verses.The actual technie has to be learnt direct from a Guna.

Becoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me.

Brahmabhutah Having attained to Brahman. His attainment of perfect freedom or oneness with the Supreme is described in the next verse.He is tranilminded. He is in a state of balance and equanimity. There is nothing connected with the little personality that may cause him to grieve or prompt him to feel desire. When this state is attained, the multiplicity of objects gradually disappears and he perceives only unity everywhere. The waking and dream consciousness that gives rise to false knowledge gradually passes away.He does not grieve about his bodily wants. If he fails in his attempt to fulfil them, he does not grieve either. He always keeps evenness of mind in success and failure. He has no longing for any object that is not attained.Na sochati na kankshati can also be interpreted as he neither grieves nor exults.Samah sarveshu bhuteshu may also mean he puts himself in the position of others and feels for others. If anyone is in acute agony or distress, he himself feels that he is affected. His heart is very tender and soft. He is extremely compassionate and merciful. He considers that the pleasure and pain of all beings are his own. If others rejoice he also rejoices if others are in distress, he also is distressed. His heart is so much expanded that he feels for all

By devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.

My devotee, O Arjuna, who has attained to union with Me through singleminded and unflinching devotion is verily My very Self. Devotion culminates in knowledge. Devotion begins with two and ends in one. ParaBhakti (supreme devotion) and Jnana are one. Devotion is the mother. Knowledge is the son. By devotion he knows that I am allpervading pure,consciousness he knows that I am nondual, unborn, decayless, causeless, selfluminous, indivisible, unchanging he knows that I am destitute of all the differences caused by the limiting adjuncts he knows that I am the support, source, womb, basis, and substratum of everything he knows that I am the ruler of all beings he knows that I am the Supreme Purusha, the controller of Maya, and that this world is a mere appearance. Thus knowing Me in truth or in essence, he enters into Me soon after attaining Selfknowledge.The act of knowing and the act of entering are not two distinct acts. Knowing is becoming. Knowing is attaining Selfknowledge. To know That is to become That. Entering is knowing or beoming That. Entering is the attainment of Selfknowledge or Selfrealisation. These are all jugglery of words only. Knowing and entering are synonymous terms. It is very difficult to understand or comprehend transcendental spiritual matters. The teachers use various terms or expressions, analogies, similes, parables, stories, etc

Dhritarashtra said, "What did my people and the sons of Pandu do when they had assembled together, eager for battle, on the holy plain of Kurukshetra, O Sanjaya?"

Dharmakshetra -- that place which protects Dharma is Dharmakshetra. Because it was in the land of the Kurus, it was called Kurukshetra.Sanjaya is one who has conered likes and dislikes and who is impartial.

Sanjaya said: Having seen the army of the Pandavas drawn up in battle array, King Duryodhana approached his teacher, Drona, and spoke these words.

Dhṛtarāṣṭra 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 Pāṇḍavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sañjaya could understand his motive in asking about the situation on the battlefield. Sañjaya wanted, therefore, to encourage the despondent king and thus assured him that his sons were not going to make any sort of compromise under the influence of the holy place. Sañjaya therefore informed the king that his son, Duryodhana, after seeing the military force of the Pāṇḍavas, at once went to the commander in chief, Droṇācārya, 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 Pāṇḍavas.

Behold, O Teacher! This mighty army of the sons of Pandu, arrayed by the son of Drupada, thy wise disciple.

Duryodhana, a great diplomat, wanted to point out the defects of Droṇācārya, the great brāhmaṇa commander in chief. Droṇācārya had some political quarrel with King Drupada, the father of Draupadī, 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 Droṇācārya. Droṇācārya knew this perfectly well, and yet as a liberal brāhmaṇa he did not hesitate to impart all his military secrets when the son of Drupada, Dhṛṣṭadyumna, was entrusted to him for military education. Now, on the Battlefield of Kurukṣetra, Dhṛṣṭadyumna took the side of the Pāṇḍavas, and it was he who arranged for their military phalanx, after having learned the art from Droṇācārya. Duryodhana pointed out this mistake of Droṇācārya’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 Pāṇḍavas, who were also Droṇācārya’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.

Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana (Satyaki), Virata, and Drupada—all mighty warriors.

Technically, maharatha means a warrior who is proficient in the science of war and who is able to fight alone with ten thousand archers.

Dhrishtaketu, Chekitana, the valiant king of Kasi, Purujit, Kuntibhoja, and Saibya—the best of men.

The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra (Abhimanyu, the son of Subhadra and Arjuna), and the sons of Draupadi, all of them great charioteers (great heroes)."

Know also, O best among the twice-born! the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name to you for your information.

"Thou thyself, Bhishma, Karna, Kripa, the victorious in war, Asvatthama, Vikarna, and Bhurisrava, the son of Somadatta—all these are ready for battle."

Duryodhana mentions the exceptional heroes in the battle, all of whom are ever victorious. Vikarṇa is the brother of Duryodhana, Aśvatthāmā is the son of Droṇācārya, and Saumadatti, or Bhūriśravā, is the son of the King of the Bāhlīkas. Karṇa is the half brother of Arjuna, as he was born of Kuntī before her marriage with King Pāṇḍu. Kṛpācārya’s twin sister married Droṇācārya.

And also many other heroes, ready to give up their lives for my sake, armed with various weapons and missiles, all well-skilled in battle.

As far as the others are concerned – like Jayadratha, Kṛtavarmā and Śalya – 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 Kurukṣetra 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.

Our army, marshalled by Bhishma, is insufficient, whereas theirs, marshalled by Bhima, is sufficient.

The verse is differently interpreted by different commentators. Sridhara Swami takes the word aparyaptam to mean insufficient. Ananda Giri takes it to mean unlimited.

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

Duryodhana, after praising the prowess of Bhīṣma, 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 Bhīṣmadeva 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 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 Bhīṣmadeva. He was confident of the full support of Bhīṣmadeva and Droṇācārya in the battle because he well knew that they did not even speak a word when Arjuna’s wife Draupadī, in her helpless condition, had appealed to them for justice while she was being forced to appear 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 Pāṇḍavas, he hoped that these generals would now completely give it up, as they had done during the gambling performances.

His glorious grandsire, the oldest of the Kauravas, roared like a lion to cheer Duryodhana and blew his conch.

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 Kṛṣṇa was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.

Then, suddenly, conches, kettledrums, tabors, drums, and cow horns blared forth from the Kaurava side, and the sound was tremendous.

Then, Madhava (Krishna) and the son of Pandu (Arjuna), seated in the magnificent chariot yoked with white horses, blew divine conches.

In contrast with the conchshell blown by Bhīṣmadeva, the conchshells in the hands of Kṛṣṇa 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 Kṛṣṇa was on the side of the Pāṇḍavas. Jayas tu pāṇḍu-putrāṇāṁ yeṣāṁ pakṣe janārdanaḥ. Victory is always with persons like the sons of Pāṇḍu because Lord Kṛṣṇa 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 Viṣṇu, or Lord Kṛṣṇa. Besides that, the chariot on which both the friends were seated had been 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.

Hrishikesha blew the Panchajanya, Arjuna blew the Devadatta, and Bhima, the wolf-bellied doer of terrible deeds, blew the great conch Paundra.

Lord Kṛṣṇa is referred to as Hṛṣīkeśa 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 senseless, 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 Kurukṣetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hṛṣīkeśa. The Lord has different names according to His different activities. For example, His name is Madhusūdana 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 Vāsudeva because He appeared as the son of Vasudeva; His name is Devakī-nandana because He accepted Devakī as His mother; His name is Yaśodā-nandana because He awarded His childhood pastimes to Yaśodā at Vṛndāvana; His name is Pārtha-sārathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hṛṣīkeśa because He gave direction to Arjuna on the Battlefield of Kurukṣetra. Arjuna is referred to as Dhanañjaya 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, Bhīma is known as Vṛkodara because he could eat as voraciously as he could perform herculean tasks, such as killing the demon Hiḍimba. So the particular types of conchshell blown by the different personalities on the side of the Pāṇḍavas, 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 Kṛṣṇa, 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.

King Yudhishthira, the son of Kunti, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosha and the Manipushpaka.

Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu 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, Bhīṣma, 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 Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.

The king of Kasi, an excellent archer, Sikhandi, the mighty car-warrior, Dhrishtadyumna, Virata, and Satyaki, the unconquered.

Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu 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, Bhīṣma, 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 Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.

Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the mighty-armed, blew their conches each separately.

This blowing of conches announced the commencement of the battle.

The tumultuous sound rent the hearts of Dhritarashtra's party, reverberating through both heaven and earth.

When Bhīṣma and the others on the side of Duryodhana blew their respective conchshells, there was no heart-breaking on the part of the Pāṇḍavas. Such occurrences are not mentioned, but in this particular verse it is mentioned that the hearts of the sons of Dhṛtarāṣṭra were shattered by the sounds vibrated by the Pāṇḍavas’ party. This is due to the Pāṇḍavas and their confidence in Lord Kṛṣṇa. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.

Then, seeing the people of Dhritarashtra's party standing arrayed and the discharge of weapons about to begin, Arjuna, the son of Pandu whose ensign was a monkey, took up his bow and said the following to Krishna, O Lord of the Earth.

The battle was just about to begin. It is understood from the above statement that the sons of Dhṛtarāṣṭra were more or less disheartened by the unexpected arrangement of military force by the Pāṇḍavas, who were guided by the direct instructions of Lord Kṛṣṇa on the battlefield. The emblem of Hanumān on the flag of Arjuna is another sign of victory because Hanumān cooperated with Lord Rāma in the battle between Rāma and Rāvaṇa, and Lord Rāma emerged victorious. Now both Rāma and Hanumān were present on the chariot of Arjuna to help him. Lord Kṛṣṇa is Rāma Himself, and wherever Lord Rāma is, His eternal servitor Hanumān and His eternal consort Sītā, 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 Kṛṣṇa, 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.

Arjuna said, "O Krishna, place my chariot in the middle between the two armies, so that I may behold those who stand here, desirous to fight, and know with whom I must fight when the battle is about to commence."

Although Lord Kṛṣṇa 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, Hṛṣīkeśa, 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 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 position of ordering Him than He does in being the giver of orders. Since He is 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 in 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.

Arjuna said, "O Krishna, place my chariot in the middle between the two armies, so that I may behold those who stand here, desirous to fight, and know with whom I must fight when the battle is about to commence."

Although Lord Kṛṣṇa 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, Hṛṣīkeśa, 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 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 position of ordering Him than He does in being the giver of orders. Since He is 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 in 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.

Sanjaya said, Thus addressed by Arjuna, Krishna stationed the best of chariots, O Dhritarashtra, in the midst of the two armies.

In this verse Arjuna is referred to as Guḍākeśa. Guḍākā means sleep, and one who conquers sleep is called guḍākeśa. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with Kṛṣṇa. As a great devotee of Kṛṣṇa, he could not forget Kṛṣṇa even for a moment, because that is the nature of a devotee. Either in waking or in sleep, a devotee of the Lord can never be free from thinking of Kṛṣṇa’s name, form, qualities and pastimes. Thus a devotee of Kṛṣṇa can conquer both sleep and ignorance simply by thinking of Kṛṣṇa constantly. This is called Kṛṣṇa consciousness, or samādhi. As Hṛṣīkeśa, or the director of the senses and mind of every living entity, Kṛṣṇa could understand Arjuna’s purpose in placing the chariot in the midst of the armies. Thus He did so, and spoke as follows.

In front of Bhishma and Drona, and all the rulers of the earth, he said: "O Arjuna, son of Pritha, behold these Kurus gathered together."

As the Supersoul of all living entities, Lord Kṛṣṇa could understand what was going on in the mind of Arjuna. The use of the word Hṛṣīkeśa in this connection indicates that He knew everything. And the word Pārtha, meaning “the son of Pṛthā, or Kuntī,” is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Pṛthā, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did Kṛṣṇa mean when He told Arjuna to “behold the Kurus”? Did Arjuna want to stop there and not fight? Kṛṣṇa never expected such things from the son of His aunt Pṛthā. The mind of Arjuna was thus predicted by the Lord in friendly joking.