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ශ්රීමද්භගවද්ගීතා මූලම් - ප්රථමෝऽධ්යායඃ ශ්රීමද්භගවද්ගීතා is a jewel embedded in the මහාභ්හාරත: a dialogue between ශ්රීකෘෂ්ණ and අර්ජුන on the battlefield of කුරුක්ෂේත්ර. It speaks in the language of real life - duty and doubt, anger and empathy, ambition and fear - and then shows how to meet those forces with steadiness. Across 18 chapters it weaves together කර්ම-යෝග (wise action), ජ්ඤාන-යෝග (clear understanding), and භක්ති-යෝග (devotion), not as competing paths but as one integrated way to live with courage and inner freedom. To feel the Gita's urgency, remember where it appears. The මහාභ්හාරත tells of the Kuru dynasty and a long chain of injustice: the Pandavas are cheated in the dice hall, driven into exile, and targeted repeatedly, yet they still seek a fair settlement. ශ්රීකෘෂ්ණ goes as a peace-messenger and asks even for a small share, but pride and greed harden the Kaurava court. When dialogue fails and wrongdoing refuses correction, the conflict moves to කුරුක්ෂේත්ර - called ධර්ම-ක්ෂේත්ර, a land associated with sacred memory and the idea that righteousness eventually has consequences. At that edge-of-history moment, Arjuna asks Krishna to place the chariot between the two armies. When he sees his teachers, elders, cousins, and friends standing ready to fight, his strength collapses. This is not a weak person's problem; it is the human problem: when duty collides with attachment, the mind can freeze. The Gita rises from this crisis like a lamp in a storm. It teaches that ධර්ම is not a slogan for winning; it is the courage to do what must be done with a clean motive, even when it costs comfort, reputation, or personal preference. It reminds us that sacrificing small comforts for the greater good is not cruelty - it is maturity - when it is guided by conscience, compassion, and surrender to the Divine. Chapter 1, අර්ජුනවිෂාදයෝගඃ, is therefore not "only introduction." It shows the battlefield outside and the battlefield within: Duryodhana's insecurity, the roar of conches, and finally Arjuna's trembling body and wavering mind. By naming these states openly - විෂාද (despondency), කෘපා (compassion), and the fear of wrongdoing - the text prepares you for Krishna's medicine in the chapters ahead. Read this chapter as the opening of a long therapy-session of the soul. The "previous" story is the Mahabharata build-up itself: years of injustice, failed diplomacy, and the moment when avoidance is no longer possible. The next chapters turn the crisis into teaching: Chapter 2 begins with the imperishable ආත්මා and the discipline of ස්ථිත-ප්රජ්ඤා; Chapter 3 refines selfless action; Chapters 4-6 deepen knowledge and meditation; later chapters unfold devotion, the vision of the Lord, and the final synthesis. But the doorway is here: before wisdom can steady you, the heart must admit, like Arjuna, "I do not know what is right." ඕං ශ්රී පරමාත්මනේ නමඃ Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ආදි ශංකරාචාර්ය reads the Gita as a teaching aimed at liberation through Self-knowledge, with disciplined action as a purifier of the mind and a preparation for clear seeing. ශ්රී රාමානුජාචාර්ය reads it as the Lord's compassionate instruction that culminates in loving surrender and service to the Supreme Person. ශ්රී මධ්වාචාර්ය emphasizes the Lord's supremacy and the reality of the soul's dependence on Him, while still honoring right action and devotion. Even when their philosophical lenses differ, they agree on the practical heart: confusion must be met with clarity, and duty must be done without being hijacked by ego and fear. Begin like a student, not like a debater. Before reading, pause for one minute, take a few slow breaths, and set a concrete intention such as: "Help me act with courage and kindness." Read a verse, underline one or two key words, and ask: "What is this teaching asking me to become today?" If the mind resists, do not fight it; notice it, and keep reading. The Gita is meant to be lived - one small decision at a time. ධෘතරාෂ්ට්ර උවාච Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda points out that ධර්ම-ක්ෂේත්ර can be heard as "that which protects ධර්ම", and that Dhritarashtra's very mention of it hints at anxiety about the moral weight of the place. He also notes that Sanjaya is known for impartial vision, so Dhritarashtra is forced to hear an honest report rather than flattery. ශ්රී රාමානුජාචාර්ය, in his flow of the chapter, frames Dhritarashtra's question as the doorway into a scene where Duryodhana becomes inwardly shaken and where the tumult of conches later strikes fear into the Kaurava camp. ආදි ශංකරාචාර්ය's verse-by-verse bhAshya begins from Chapter 2, but that itself is instructive: the narrative is the diagnosis, and the philosophical teaching is the medicine that follows. Bring this verse into your own life by watching මාමකාඃ in the mind: "my side, my people, my story." You can keep love and loyalty without turning them into blindness. When conflict arises, try a simple practice: state the facts first, then ask, "What is fair if I set aside ego for a moment?" In a heated group chat or a family argument, pause before replying and ask, "Am I protecting dharma, or am I protecting my identity?" That one question turns the battlefield inward - and that is where real victory begins. සංජය උවාච Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය, in his narration of the chapter, describes Duryodhana as becoming inwardly shaken after surveying the armies and then reporting his assessment to Drona. Swami Chinmayananda points out that an ego-driven mind often runs first to external props - status, alliances, "experts on my side" - instead of looking at its own motives. Swami Sivananda similarly treats Duryodhana's approach to Drona as a mix of respect and subtle pressure. ආදි ශංකරාචාර්ය does not give a verse-by-verse commentary for this narrative portion (his bhAshya begins from Chapter 2), but his later analysis of රාග/ද්වේෂ helps explain why insecurity keeps looking outward for certainty. For practice, notice how you behave when you feel threatened. Do you rush to allies only to confirm your fear? Do you gather facts, or do you gather emotional ammunition? A healthier version of this verse is: seek counsel to become clearer, not to become louder. When you feel pressure, take one slow breath, name the fear, and ask for advice with an honest question rather than a hidden agenda. That shift alone reduces conflict and makes your next action more ethical. පශ්යෛතාං පාංඩුපුත්රාණාමාචාර්ය මහතීං චමූම් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Chinmayananda calls attention to the psychological "sting" here: Duryodhana praises Drona as ආචාර්ය and praises the enemy commander as ධීමාන්, but the hidden intention is to pressure the teacher - "your training is being used against you." ශ්රී රාමානුජාචාර්ය's narrative summary also presents Duryodhana as inwardly shaken and therefore eager to report and control the situation through Drona. ආදි ශංකරාචාර්ය does not comment on these verses directly in his bhAshya, yet his overall teaching makes the same point in another form: when identity is tied to role and reputation, the mind becomes easy to manipulate and quick to react. For practice, watch your own speech in tense situations. Do you share information, or do you choose words mainly to trigger someone - guilt, pride, insecurity, or anger? A clean habit is to separate "facts" from "hooks": say what is true, and drop the emotional bait. If you are a mentor or leader, notice when someone tries to pull you into their rivalry; respond from values, not from provocation. That is how communication becomes aligned with ධර්ම rather than with impulse. අත්ර ශූරා මහේෂ්වාසා භීමාර්ජුනසමා යුධි । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration of the chapter treats this surveying and naming as part of Duryodhana's inner unrest: he is trying to steady himself by measuring the opponent. Swami Sivananda and Swami Chinmayananda both point out that these lists are not filler; they reveal a mind trying to control fear by counting and comparing. ආදි ශංකරාචාර්ය does not comment on these narrative verses in his bhAshya, but his later teaching on how the mind swings between hope and fear explains why the ego keeps seeking certainty through external comparisons. In daily life, read this verse as "name your reality without drama." If you are stressed, identify the real factors - deadlines, expectations, and resources - instead of spinning vague dread. Also respect your "opponent": an exam, a habit, a difficult conversation, or a strong competitor. Acknowledging strength does not mean surrender; it means you stop lying to yourself and start preparing with calm focus. That is a healthier form of battlefield intelligence. ධෘෂ්ටකේතුශ්චේකිතානඃ කාශිරාජශ්ච වීර්යවාන් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's chapter-level narration presents Duryodhana as inwardly distressed and therefore eager to "map" the battlefield for Drona. Swami Chinmayananda remarks that fear often hides behind "analysis": the mind keeps listing and comparing because it wants control. Swami Sivananda's translation and notes (in many editions) treat these names as part of the pressure Duryodhana applies to his teacher. ආදි ශංකරාචාර්ය's bhAshya begins from Chapter 2, but his broader method fits here: the same mind that clings to victory also clings to identity, and that clinging is what later produces collapse. For practice, this verse trains maturity in comparison. When you face someone skilled - a peer, a competitor, or a difficult personality - do not secretly hate them for being capable, and do not deny their capability either. A better response is: respect the reality, improve your preparation, and stay anchored in values. Used that way, comparison becomes growth instead of bitterness. යුධාමන්යුශ්ච වික්රාංත උත්තමෞජාශ්ච වීර්යවාන් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Chinmayananda notes that the Gita's narrative is deliberately human: it makes you feel the weight before it gives you the philosophy. ශ්රී රාමානුජාචාර්ය, while summarizing Arjuna's later refusal to fight, describes him as extremely compassionate and righteous - which explains why this kind of "family-on-both-sides" situation shakes him so deeply. ආදි ශංකරාචාර්ය's direct bhAshya begins in Chapter 2, where he diagnoses the inner problem as මොහ (delusion) and prescribes clarity about the Self; yet that medicine makes sense only because Chapter 1 first shows the cost of confusion in real relationships. In modern life, whenever you enter a conflict - in a family, a workplace, or a community - remember the "hidden Abhimanyus": the people who will be affected even if they are not speaking. Ask, "If I win this argument, who pays the price?" That question does not mean you avoid duty; it means you carry duty with responsibility and foresight. When you must be firm, be firm in method and soft in motive: protect what is right without forgetting the humans involved. අස්මාකං තු විශිෂ්ටා යේ තාන්නිබෝධ ද්විජෝත්තම । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Chinmayananda observes that flattery is often a tool of insecurity: it tries to bind the other person through identity. ශ්රී රාමානුජාචාර්ය's chapter narration also places this speech in the context of Duryodhana's inward distress; he speaks to Drona because he needs a pillar. Swami Sivananda, in many editions, notes the subtle pressure in Duryodhana's address to the teacher. ආදි ශංකරාචාර්ය's bhAshya begins from Chapter 2, where he will emphasize acting without ego-ownership; read that later teaching back into this verse as a warning: when "my army" and "my victory" dominate, ධර්ම becomes secondary. For practice, notice how often you use identity-appeals in conflict: flattering, pressuring, or guilt-tripping to get support. Try a cleaner approach: ask for help with truth, not with hooks. Also watch the phrase "my project, my team, my plan" - ownership can motivate, but it can also blind and isolate. A simple correction is to replace "my" with "our" where appropriate, and to replace control with clarity: define roles, share information, and focus on the work rather than on personal status. භවාන්භීෂ්මශ්ච කර්ණශ්ච කෘපශ්ච සමිතිංජයඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's summary of this section depicts Duryodhana as inwardly dejected and seeking support from elders; read this list as part of that dependence. Swami Chinmayananda remarks that an insecure leader tries to borrow courage from personalities instead of aligning with truth. Swami Sivananda similarly treats Duryodhana's speech as a mix of praise and pressure. ආදි ශංකරාචාර්ය does not comment on these narrative verses in his bhAshya, but his later insistence on acting without ego-attachment highlights the underlying lesson: power without inner alignment does not remove fear; it often amplifies it. In practice, reflect on where you depend on "big names" instead of building inner integrity. In school, career, or relationships, it is tempting to borrow confidence from status and connections. A better anchor is competence plus character: do the work, stay honest, and do not outsource self-respect to association. And when you have mentors, honor them - but do not manipulate them into fighting your ego-battles. Seek guidance for growth, not for domination. අන්යේ ච බහවඃ ශූරා මදර්ථේ ත්යක්තජීවිතාඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Chinmayananda points out that the word මදර්ථේ reveals the motivation behind Duryodhana's confidence: it is not ධර්ම-confidence; it is ego-confidence. ශ්රී රාමානුජාචාර්ය's narration also portrays Duryodhana as inwardly distressed even while he speaks of others dying for him, which shows how ego can be loud and insecure at the same time. Swami Sivananda's notes emphasize the contrast between this mood and Krishna's later teaching, where action is purified by offering it to the Lord rather than to personal pride. ආදි ශංකරාචාර්ය's bhAshya begins from Chapter 2, but his core theme - freedom from binding attachment - is the antidote to exactly this "for my sake" mentality. In modern life, ask: who is at the center of your projects - the mission, or your image? If you lead, do not demand loyalty to yourself; invite commitment to what is right and meaningful. If you follow, be careful of causes that mainly feed someone's ego. A practical check is to look at the culture you are creating: does it make people more honest, more responsible, and more compassionate - or more fearful and performative? When the center is dharma rather than ego, people can give their best without losing themselves. අපර්යාප්තං තදස්මාකං බලං භීෂ්මාභිරක්ෂිතම් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය, in his summary of the chapter's opening movement, takes this contrast as Duryodhana's inner confession: he sees the Pandava force guarded by Bhima as "adequate" to overcome the Kauravas, and his own force guarded by Bhishma as "inadequate" for assured victory - and this makes him grief-stricken within. Swami Sivananda also highlights the double edge of අපර්යාප්තම්: on the surface it can sound like bragging ("immeasurable"), but it can also slip out as fear ("not enough"). ආදි ශංකරාචාර්ය's bhAshya begins from Chapter 2, yet his later teaching makes the deeper point: even a huge outer support system cannot remove anxiety when the mind is driven by ලෝභ (greed) and භය (fear). Confidence becomes stable only when it is aligned with ධර්ම, not merely with numbers. In modern life, you may have a strong resume, a large network, or a big team, and still feel අපර්යාප්තම් - "not enough." That is a cue to check the inner driver. Are you serving a clear purpose, or are you chasing validation? A practical exercise is to separate "resources" from "security": build resources responsibly, but train inner security by reducing comparison and by doing the next right step without panic. අයනේෂු ච සර්වේෂු යථාභාගමවස්ථිතාඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration of the opening section already shows that Duryodhana is internally distressed; this instruction to protect Bhishma reads like compensation for that fear. Swami Chinmayananda points out the psychology of overdependence: when inner alignment is weak, the mind clings to an external "savior" figure. Swami Sivananda highlights the role of Bhishma as the senior-most warrior whose presence shapes morale. ආදි ශංකරාචාර්ය does not comment on this verse directly in his bhAshya, but his later teaching will insist that steadiness cannot be outsourced; it must be built through clarity, discipline, and detachment. For practice, take the healthy part of this verse: clarity about your role. In school, work, or family, ask, "What is my භාග here - my responsibility?" Then do that cleanly, without drama and without delay. Also watch the unhealthy part: overdependence on a single pillar (a leader, a friend, a parent) to carry all stability. Build distributed strength: skills, habits, and values that keep you steady even when one support is unavailable. Real teamwork is resilience, not hero-worship. තස්ය සංජනයන්හර්ෂං කුරුවෘද්ධඃ පිතාමහඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration of this section explicitly reads Bhishma's conch-blowing as an act meant to cheer Duryodhana when he becomes inwardly distressed, and Swami Adidevananda translates that mood as "despondency" being met with a lion-like roar. Swami Sivananda also treats Bhishma as the senior-most pillar whose presence shapes confidence. ආදි ශංකරාචාර්ය begins his bhAshya from Chapter 2, but the psychological setup here matters for his remedy: the Gita will not just solve a political problem; it will heal fear at its root by shifting the center from ego to truth. In modern life, this verse is about responsible leadership. When a team is anxious - a family in crisis, a project under deadline, or a group facing exams - people look for a calm signal that says, "We can face this." That signal is not empty hype; it is steady presence, clear priorities, and consistent action. Be a Bhishma in small ways: speak calmly when others panic, focus everyone on the next right step, and do not spread anxiety through gossip or exaggeration. Confidence grows when someone holds the center. තතඃ ශංඛාශ්ච භේර්යශ්ච පණවානකගෝමුඛාඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): In ශ්රී රාමානුජාචාර්ය's narration, this uproar is described as a victory-sign meant to uplift the Kaurava camp after Bhishma's roar, and it sets the stage for an even greater response from Krishna and the Pandavas. Swami Sivananda's translation preserves the sense of sudden, collective momentum, and Swami Gambhirananda similarly renders the verse with emphasis on the simultaneity and intensity. ආදි ශංකරාචාර්ය begins his detailed commentary later, but the teaching he gives there is an answer to this kind of inner "uproar": how to keep the mind steady when external noise and internal fear rise together. In modern life, we live in තුමුල noise almost constantly: notifications, opinions, comparisons, and urgent messages. This verse invites a discipline: learn to pause before you join the uproar. When stress rises, take one breath and ask, "Is this sound telling me to act wisely, or is it just trying to hijack my attention?" Choose one clear action and do it well. You do not have to match the world's volume to have strength. තතඃ ශ්වේතෛර්හයෛර්යුක්තේ මහති ස්යංදනේ ස්ථිතෞ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's description calls Krishna the Lord of all lords who chooses to become Arjuna's charioteer out of compassion for those who take refuge in Him, and it treats this divine pairing as a turning point in morale. Swami Adidevananda's rendering highlights the grandeur of the chariot and the divinity of the conches, while Swami Gambhirananda and Swami Sivananda both keep the focus on Krishna's presence as decisive. ආදි ශංකරාචාර්ය begins his bhAshya in Chapter 2, where he teaches mastery over the mind and senses; that teaching is already foreshadowed here by the name හෘෂීකේශ used later for Krishna - "Lord of the senses." In modern life, ask: who is the charioteer when you are under pressure? If impulse is driving, even good intentions get scattered. Choose a higher guide: values, conscience, prayer, or the remembrance of ශ්රීකෘෂ්ණ as මාධවඃ. When emotions rise, do one practical thing: slow down the breath and "hold the reins" for ten seconds before you speak or act. White-horse living is not about being perfect; it is about choosing clarity when the world becomes noisy. පාංචජන්යං හෘෂීකේශෝ දේවදත්තං ධනංජයඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration highlights this moment as the Pandava reply to the Kaurava uproar: Krishna and Arjuna blow their divine conches, and then the others follow. Swami Sivananda and Swami Gambhirananda preserve the conch-names to keep the verse personal rather than generic. In many traditional readings, these conches also symbolize readiness and auspicious resolve. ආදි ශංකරාචාර්ය begins his bhAshya later, but his insistence that the senses must be mastered by the buddhi (intellect) resonates with the title හෘෂීකේශ: without inner mastery, power and talent can become noise; with mastery, they become instruments. In modern life, the question is: what is your "conch"? It is the way you show up when dharma demands your presence - your honest voice, your disciplined effort, your courage to do the right thing even when it is unpopular. Some people contribute through planning, some through hard work, some through calm steadiness, and some through speaking up. The practice is to offer your strength without ego: do not blow the conch to show off; blow it to serve what is right. අනංතවිජයං රාජා කුංතීපුත්රෝ යුධිෂ්ඨිරඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda and Swami Gambhirananda both preserve the conch-names, keeping attention on individual responsibility rather than on a faceless crowd. ශ්රී රාමානුජාචාර්ය's narration includes this as part of the collective Pandava response that shakes the Kauravas' confidence. ආදි ශංකරාචාර්ය's later teaching about ස්ථිත-ප්රජ්ඤා (the steady-minded person) helps you read Yudhishthira's role here: steadiness is power. A team needs not only energy; it needs the kind of inner balance that keeps action aligned with dharma. In modern life, "endless victory" is the victory over your own impulsiveness. It is winning the habit of honesty, the habit of self-control, and the habit of doing what you know is right even when no one is watching. In a group project, do not let all responsibility fall on one "star" member; bring your piece reliably. In family life, do not wait for someone else to be mature first; become the steadier one. That is how dharma becomes practical. කාශ්යශ්ච පරමේෂ්වාසඃ ශිඛංඩී ච මහාරථඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Gambhirananda and Swami Sivananda both preserve the texture of this roll-call, showing that the Mahabharata context is not incidental; it is the soil in which the Gita grows. ශ්රී රාමානුජාචාර්ය's narration includes these names as part of the collective response that unsettles the Kauravas. ආදි ශංකරාචාර්ය, though starting his bhAshya later, repeatedly emphasizes the need for සංස්කාර (inner conditioning) through right action; read this list as "inner and outer allies": you need supportive people, and you also need the qualities that make you dependable. In modern life, do not glorify struggle alone. Build your circle: friends who tell you the truth, mentors who guide you, and peers who push you to grow. And build your inner allies too: discipline, health, study, and prayer. When you feel outnumbered by problems, remember this verse: help exists, and your job is to stand in your place with courage. ද්රුපදෝ ද්රෞපදේයාශ්ච සර්වශඃ පෘථිවීපතේ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration includes this as part of the sound that shakes the Kaurava side, and it keeps addressing Dhritarashtra as "O king" to underline that the responsibility finally rests with leadership and not merely with soldiers. Swami Sivananda and Swami Gambhirananda preserve the repeated emphasis that many conches are blown, not just the famous ones. ආදි ශංකරාචාර්ය's teaching later will insist that each person must do their own ස්වධර්ම without jealousy or imitation; this verse quietly echoes that: පෘථක් පෘථක් - do your part, in your place, wholeheartedly. In modern life, do not wait for someone else to "blow the conch" for you. If you are part of a family, be the one who communicates clearly. If you are part of a team, contribute reliably. If you are part of a community, show up with skill and kindness. Collective progress happens when many individuals take responsibility without needing applause. ස ඝෝෂෝ ධාර්තරාෂ්ට්රාණාං හෘදයානි ව්යදාරයත් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration explicitly says that this tumult "rent asunder the hearts" of Dhritarashtra's sons and made them think their cause was already nearly lost; he uses this to underline the psychological truth that inner guilt produces fear. Swami Gambhirananda and Swami Sivananda both preserve the strong verb "tore" to keep the intensity. ආදි ශංකරාචාර්ය's later teaching will say that the wise are not shaken by externals; the trembling heart here shows the opposite state - a mind that is not yet rooted in truth. In modern life, this verse is a mirror for nervousness that comes from misalignment. When you know you have cut corners, lied, or hurt someone, even small signals feel threatening - a message, a meeting invite, a look. The remedy is simple and brave: return to dharma. Apologize, correct, and rebuild. When you are aligned, the same "noise" no longer tears the heart; it becomes just information. අථ ව්යවස්ථිතාංදෘෂ්ට්වා ධාර්තරාෂ්ට්රාන්කපිධ්වජඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration (translated by Swami Adidevananda) keeps emphasizing the cosmic significance of the moment: this is not only a personal fight; it is a dharma-crisis on which many lives depend. Swami Gambhirananda and Swami Sivananda both keep the sense that weapons are "about to rain" - the point of no return is near. ආදි ශංකරාචාර්ය's bhAshya begins from Chapter 2, where he will immediately question Arjuna's collapse; this verse is the last snapshot of Arjuna's outer readiness before the inner breakdown becomes visible. In modern life, learn from this moment: the most dangerous time is often the second right before you "hit send" or "say it." When you are at the edge of an argument or a major decision, pause for one breath and ask, "What am I about to begin?" If anger is driving, delay. If dharma is driving, proceed with steadiness. That one-breath pause is the difference between a reaction and a conscious action. හෘෂීකේශං තදා වාක්යමිදමාහ මහීපතේ। Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය describes Krishna here as the Supreme Lord who lovingly takes the role of charioteer for the one who seeks refuge, and Swami Adidevananda's translation highlights that Krishna guides from compassion, not from compulsion. ශ්රී මධ්වාචාර්ය likewise emphasizes Krishna's supremacy even when He appears as a servant, showing that divinity can choose humility. ආදි ශංකරාචාර්ය begins his bhAshya in Chapter 2 by challenging Arjuna's sorrow; that challenge becomes meaningful only because Arjuna first places himself where he must face reality instead of hiding. In modern life, do the same: before reacting, place your attention "between the armies." That means between impulse and response, between anger and speech. Ask for a clearer view: "What exactly is happening? Who is involved? What is the cost?" When you seek counsel, seek it from the steady - people who help you see, not people who inflame you. Clarity is often the first act of courage. යාවදේතාන්නිරීක්ෂේऽහං යෝද්ධුකාමානවස්ථිතාන් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Gambhirananda and Swami Sivananda both translate this as a request to "behold" those assembled, highlighting Arjuna's desire for direct perception rather than hearsay. ශ්රී රාමානුජාචාර්ය's narration frames the whole sequence as Krishna guiding Arjuna into a situation where his compassion will surface fully, becoming the occasion for instruction. ආදි ශංකරාචාර්ය's later teaching will repeatedly insist on විවේක (discernment): right action begins with right seeing. This verse is Arjuna's first step in that direction, even if he does not yet know what it will cost him emotionally. In modern life, do not make big decisions from rumor or from a single angry story. "Seeing who is there" can mean meeting people, listening to both sides, and checking facts before choosing a stance. It also means seeing your own motives: are you fighting for dharma, or for ego? When you train this habit, your actions become cleaner and your regrets become fewer. යෝත්ස්යමානානවේක්ෂේऽහං ය ඒතේऽත්ර සමාගතාඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda and Swami Gambhirananda both keep the force of දුර්බුද්ධි in translation, making Arjuna's ethical discomfort explicit. ශ්රී රාමානුජාචාර්ය's narration presents Arjuna as supremely righteous and therefore pained by this gathering of relatives under Duryodhana's banner. ආදි ශංකරාචාර්ය's later teaching will challenge Arjuna's sorrow but not the reality of moral confusion; he will insist that clarity about right and wrong is essential, and that action must be purified of selfish motive. This verse is Arjuna trying to locate the selfish motive in others: "they are here to please." In modern life, notice how often "pleasing" drives decisions: pleasing a boss, a friend group, an online audience, or even your own image. If a leader is දුර්බුද්ධි, do not become part of their wrongdoing just to stay in favor. Practice respectful firmness: speak truth, refuse unethical tasks, and be willing to lose a little comfort to keep your integrity. That is real courage. සංජය උවාච Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration emphasizes Krishna's compassion for those who take refuge in Him, and the translation by Swami Adidevananda describes Krishna as the treasure-house of knowledge and power who nevertheless becomes a charioteer. ශ්රී මධ්වාචාර්ය similarly stresses that Krishna's supremacy is not diminished by His humility; it is revealed through it. ආදි ශංකරාචාර්ය will later teach that mastery is not domination but clarity; read Krishna's "service" here as mastery: He is free to take any role without losing Himself. In modern life, you may not have a Krishna visibly holding your reins, but you can invite guidance in a real way. Before a difficult conversation, pause and ask, "Let my senses be guided; let my mind be steady." Then act from that prayer. Also, cultivate the ගුඩාකේශ quality: reduce distractions, sleep well, and keep your attention clean. The more awake you are, the more clearly guidance can be felt. භීෂ්මද්රෝණප්රමුඛතඃ සර්වේෂාං ච මහීක්ෂිතාම් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration describes Krishna as the Lord who acts as charioteer and guides Arjuna into this exact viewpoint; the teaching is beginning through experience. Swami Gambhirananda and Swami Sivananda both translate Krishna's instruction in a simple imperative - "see" - keeping the emphasis on reality over imagination. ආදි ශංකරාචාර්ය will later diagnose Arjuna's sorrow as මොහ; this verse is the moment where that මොහ is allowed to arise fully so it can be addressed. Krishna is not causing Arjuna's confusion; He is revealing it so it can be cured. In modern life, when you are stuck, do the same: look directly, without labels. Before judging, ask, "What is actually here?" Often we call someone an "enemy" when they are also a teacher, a relative, or a wounded person. Seeing clearly does not remove the need for boundaries or decisive action; it removes unnecessary hatred and distortion. Clarity is compassion. තත්රාපශ්යත්ස්ථිතාන්පාර්ථඃ පිතॄනථ පිතාමහාන් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's chapter narration later describes Arjuna as "extremely kind, deeply friendly, and supremely righteous"; verses like this explain why such a person is shaken by the scene. Swami Sivananda and Swami Gambhirananda keep the roll-call intact so the reader feels the weight, not just the logic. ආදි ශංකරාචාර්ය will soon call Arjuna's state විෂාද born of මොහ; this verse is the moment where the mind begins to confuse compassion with paralysis. Krishna will not destroy compassion; He will purify it. In modern life, conflicts often happen between people who have history together - family, friends, colleagues. Before you act, remember that the other person is not only "the problem"; they are also a person with a story. This does not mean you tolerate injustice, but it does mean you avoid cruelty. The practice is "firmness without hatred": tell the truth, set boundaries, and still keep your heart human. ශ්වශුරාන්සුහෘදශ්චෛව සේනයෝරුභයෝරපි । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration of 1.26-1.47 emphasizes Arjuna's friendliness and righteousness and describes how love and compassion overwhelm him when he sees these relatives. Swami Gambhirananda and Swami Sivananda both keep the verse's inclusive list, forcing the reader to confront the breadth of loss. ආදි ශංකරාචාර්ය will soon argue that Arjuna's grief is based on a mistaken identification of the Self with the body and its relations; yet that philosophical correction is meant to free Arjuna to do dharma without a heart hardened by hatred. In modern life, this verse teaches "think systemically." When you fight for a point, ask what relationships you are tearing in the process. Sometimes a hard decision is still necessary, but it should be taken with awareness of the human cost and with efforts to minimize harm. Practice speaking truth without burning bridges unnecessarily. That is how dharma and compassion can stay together. කෘපයා පරයාවිෂ්ටෝ විෂීදන්නිදමබ්රවීත්। Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය (translated by Swami Adidevananda) describes Arjuna here as high-minded, friendly, and supremely righteous, and says he is overcome by love and compassion for his relatives; this becomes the reason he declares, "I will not fight." ආදි ශංකරාචාර්ය begins his bhAshya in Chapter 2 by calling out the confusion behind this grief - he will say that the wise do not grieve for the living or the dead, and he will treat this විෂාද as the symptom of මොහ (delusion). ශ්රී මධ්වාචාර්ය, while honoring Arjuna's devotion and sincerity, also emphasizes that dharma must be upheld under the Lord's guidance. Together these commentaries show the balance: compassion is noble, but compassion without clarity becomes paralysis. In modern life, this verse is common: you have to speak truth to someone you love, set a boundary with family, or make a hard ethical decision at work. The first wave may be grief and guilt. Do not judge yourself for having a soft heart. Instead, add the missing piece: clarity. Ask, "What action reduces harm in the long run? What is dharma here?" Compassion becomes yoga when it fuels right action, not when it becomes an excuse to avoid responsibility. සීදංති මම ගාත්රාණි මුඛං ච පරිශුෂ්යති । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration describes Arjuna as "weak" and overcome by love and compassion, with fear and confusion about what is righteous; this verse is the visible form of that inner storm. Swami Sivananda and Swami Gambhirananda both keep the verse's concrete bodily language to show that this is not a theoretical discussion. ආදි ශංකරාචාර්ය will later diagnose the root as මොහ and prescribe knowledge of the Self; but notice the method: the teaching does not bypass the body, it addresses the confusion that is shaking it. In modern life, learn to recognize your body's signals. If your mouth dries and your chest tightens before a message or meeting, do not ignore it and "power through" blindly. Pause. Take a few slow breaths, relax the jaw, and name the emotion: fear, guilt, anger, or sadness. Then ask, "What is the next right step?" This is not weakness; it is wisdom - using the body as an early warning system so your actions become cleaner. ගාංඩීවං ස්රංසතේ හස්තාත්ත්වක්චෛව පරිදහ්යතේ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Gambhirananda and Swami Sivananda translate the verse in a way that keeps the sense of collapse - not theatrical, but real. ශ්රී රාමානුජාචාර්ය's narration describes Arjuna as tormented by grief and fear of future separation from his relatives; this verse shows that torment. ආදි ශංකරාචාර්ය's later teaching will distinguish the Self from the mind's waves; the fact that Arjuna can report, "my mind reels," hints that there is a knower behind the reeling. Krishna will build on that. In modern life, when your "Gandiva" slips - when your usual strengths fail under pressure - do not panic and label yourself as broken. Treat it as a signal: you need steadiness before action. Return to basics: breathe, sleep, eat simply, talk to someone wise, and take one small step. When the mind reels, reduce choices. Clarity returns when you stop feeding the storm. නිමිත්තානි ච පශ්යාමි විපරීතානි කේශව । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda and Swami Gambhirananda both translate ශ්රේයස් as "good" or "welfare," keeping the focus on long-term well-being rather than short-term victory. ශ්රී රාමානුජාචාර්ය's narration describes Arjuna as not knowing what is righteous and what is unrighteous, which is why he is frightened by the future consequences he imagines. ආදි ශංකරාචාර්ය will soon argue that Arjuna's perception is distorted by attachment, and that true ශ්රේයස් is to do one's dharma with right understanding. The key is not to silence conscience; it is to clarify it. In modern life, it is good to listen when your inner sense says "something is off." But it is also important to check whether the warning comes from wisdom or from fear. Ask two questions: "What harm am I trying to avoid?" and "What harm will happen if I avoid my duty?" Then take counsel from someone steady. The goal is not to remove discomfort; it is to align with the deeper good. න කාංක්ෂේ විජයං කෘෂ්ණ න ච රාජ්යං සුඛානි ච । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Gambhirananda and Swami Sivananda keep the directness of Arjuna's question: "What is the use?" ශ්රී රාමානුජාචාර්ය's narration portrays Arjuna as tortured by the thought of separation from his relatives and therefore unable to value outer success. ආදි ශංකරාචාර්ය will later distinguish between grief-born renunciation and wisdom-born renunciation; he will teach that real freedom is not running away from life but seeing the Self and acting without attachment. This verse is the raw material that will be refined into genuine detachment. In modern life, this verse is a powerful check. If you are chasing something - a job, status, money, or applause - ask, "If I get it in an unethical way, will it actually make me happy?" Often the honest answer is no. Use that clarity to choose cleaner methods. True success is not just an outcome; it is an outcome you can live with. යේෂාමර්ථේ කාංක්ෂිතං නෝ රාජ්යං භෝගාඃ සුඛානි ච । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration of this section emphasizes Arjuna's friendliness and love for relatives, which makes this contradiction unbearable for him. Swami Sivananda and Swami Gambhirananda translate the verse with emphasis on "for whose sake" (යේෂාමර්ථේ) to show that Arjuna's motive was not purely selfish pleasure; it was also relational. ආදි ශංකරාචාර්ය will later insist that duty must be done without clinging to outcomes; this verse shows why: outcomes can turn bitter when attachment controls the motive. In modern life, check your goals with this verse. Are you working so hard that you are losing the people you claim you are working "for"? Are you winning arguments while losing relationships? Sometimes ambition needs a reset: not to become lazy, but to become wise. Let your goals serve life, not consume it. ආචාර්යාඃ පිතරඃ පුත්රාස්තථෛව ච පිතාමහාඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration describes Arjuna as "deeply friendly" (සුහ්ऱ්ත්-like) and hence incapable of seeing these people as mere opponents. Swami Sivananda and Swami Gambhirananda preserve the verse's repetitive catalog because that repetition is part of the psychology of sorrow. ආදි ශංකරාචාර්ය will soon argue that the Self is not defined by relationships and therefore should not be shaken in this way; but he is not asking Arjuna to become cold. He is asking Arjuna to act from a deeper identity so that duty can be done without hatred. In modern life, when you are stuck in indecision, notice if you are looping. If you keep repeating the same worries, it may be time to step back and find a clearer principle. Write down the core values involved, seek counsel, and decide on the next right step. Relationships matter, but so does integrity. The Gita will teach how to honor bonds without becoming imprisoned by them. ඒතාන්න හංතුමිච්ඡාමි ඝ්නතෝऽපි මධුසූදන । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration treats Arjuna's refusal as arising from love and compassion, not from cowardice; that makes the dilemma real and worthy of Krishna's teaching. Swami Gambhirananda and Swami Sivananda translate the verse with the same starkness, emphasizing the depth of Arjuna's collapse of will. ආදි ශංකරාචාර්ය will soon respond that Arjuna's argument is born of delusion and that true wisdom sees beyond bodily relations; he will not accept this refusal as dharma. The second chapter is, in many ways, Krishna (and Shankara) answering this verse directly. In modern life, we can also swing into absolutes: "I will never confront", "I will never say no", "I will just suffer quietly." Sometimes that looks like compassion, but it can be fear wearing a noble mask. The practice is to separate compassion from avoidance. Ask, "Is my refusal protecting dharma, or protecting my comfort?" When you are guided by conscience and clarity, you can take hard action without hatred - and that is what Krishna will teach. නිහත්ය ධාර්තරාෂ්ට්රාන්නඃ කා ප්රීතිඃ ස්යාජ්ජනාර්දන । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda and Swami Gambhirananda both explain ආතතායිනඃ as those who commit severe offenses (including attempted murder), which matches the Mahabharata context of repeated attacks on the Pandavas. ශ්රී රාමානුජාචාර්ය's narration describes Arjuna as righteous yet overwhelmed by compassion; his fear of පාප comes from that tenderness. ආදි ශංකරාචාර්ය will soon argue that Arjuna's grief is born of delusion and that his duty as a warrior is not to flee; he will also insist that action must be guided by right understanding, not by attachment. ශ්රී මධ්වාචාර්ය similarly holds that dharma must be upheld under the Lord's command. The shared point is: do not use "purity" as an excuse for cowardice; purify the motive and do what is right. In modern life, you may face smaller versions of this: reporting fraud at work, stopping bullying, or setting boundaries with someone who keeps harming others. It can feel "dirty" to confront, and you may fear being judged. The practice is to act from protection, not from revenge. If you must be firm, be firm. But keep the heart clean: no gloating, no cruelty, no hatred. That is how you reduce harm without becoming the harm. තස්මාන්නාර්හා වයං හංතුං ධාර්තරාෂ්ට්රාන්ස්වබාංධවාන් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය presents Arjuna's refusal as arising from genuine compassion, which is why Krishna must respond with compassion and clarity, not with ridicule. Swami Sivananda and Swami Gambhirananda both preserve the phrasing "our own people" to show the emotional center of Arjuna's argument. ආදි ශංකරාචාර්ය will soon say that this grief is a form of කාර්පණ්ය (weakness of heart) and මොහ, and that it blocks true knowledge and right action. The commentarial tradition is not trying to crush Arjuna's heart; it is trying to free it from confusion so compassion can serve dharma instead of opposing it. In modern life, do not measure every decision by immediate comfort. Ask instead: "What will I respect myself for, five years from now?" Sometimes telling the truth today creates temporary pain but long-term trust. Sometimes saying "no" to a harmful pattern hurts in the moment but protects everyone later. Happiness that comes from integrity is sturdier than happiness that comes from avoidance. යද්යප්යේතේ න පශ්යංති ලෝභෝපහතචේතසඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Gambhirananda and Swami Sivananda both translate ලෝභෝපහතචේතසඃ with the sense of "minds overpowered" to show that greed is a kind of inner intoxication. ශ්රී රාමානුජාචාර්ය's narration repeatedly contrasts Arjuna's righteousness with the Kauravas' treachery (including past attempts like the lac-house), which explains why Arjuna calls their motives corrupt. ආදි ශංකරාචාර්ය will soon say that Arjuna too is being overpowered - not by greed but by attachment and delusion - and that both kinds of overpowering block dharma. The teaching is: do not be ruled by any overpowering impulse. In modern life, greed shows up as cheating, cutting corners, destroying relationships for profit, or burning people out for a goal. The practice is to notice the first signs of ලෝභ: rationalizing, hiding, or becoming insensitive. Stop early. Choose honesty even when it costs you short-term advantage. Greed promises gain, but it often delivers inner emptiness and broken trust. කථං න ජ්ඤේයමස්මාභිඃ පාපාදස්මාන්නිවර්තිතුම් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda and Swami Gambhirananda both translate නිවර්තිතුම් as "to turn away" or "to desist," keeping the sense of Arjuna's urge to withdraw. ශ්රී රාමානුජාචාර්ය's narration portrays Arjuna as not knowing what is righteous and what unrighteous, even while he speaks with certainty - which is exactly why he needs Krishna's guidance. ආදි ශංකරාචාර්ය will soon say that Arjuna's "clear seeing" is mixed with මොහ, and that true discernment begins by understanding the Self and one's duty. In other words, Arjuna is seeing a real danger, but he is not yet seeing the remedy. In modern life, be humble about your certainty. You may see a danger in one direction, but you may not see the harm created by avoiding responsibility. When you are tempted to withdraw, ask: "What am I protecting? What am I avoiding? What would a wise person advise?" True courage is not always fighting; sometimes it is stepping back. But stepping back must be guided by clarity, not by fear. කුලක්ෂයේ ප්රණශ්යංති කුලධර්මාඃ සනාතනාඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda and Swami Gambhirananda translate කුලධර්මාඃ සනාතනාඃ as "ancient family traditions," showing that Arjuna is worried about long-term continuity. ශ්රී රාමානුජාචාර්ය's narration sets Arjuna's fear in a real history of treachery and instability; he is not imagining chaos out of nowhere. ආදි ශංකරාචාර්ය will later challenge Arjuna's conclusion, yet the Gita does not deny that adharma has social consequences. Krishna's teaching will be to uphold dharma without being trapped by grief and attachment - to act as a stabilizing force rather than as a collapsing one. In modern life, think of "kuladharma" as the healthy habits that protect a family: honest communication, accountability, education, and care. When these are destroyed, cycles repeat - addiction, abuse, neglect, and distrust. The practice is to protect the good traditions in your home and community, and to replace harmful traditions with healthier ones. That is dharma in action. අධර්මාභිභවාත්කෘෂ්ණ ප්රදුෂ්යංති කුලස්ත්රියඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Gambhirananda and Swami Sivananda both translate වර්ණසංකර in the traditional sense of intermixture/confusion, while ශ්රී රාමානුජාචාර්ය's narration places Arjuna's worry inside a larger concern about dharma collapsing in society. ආදි ශංකරාචාර්ය, though beginning his bhAshya later, will not accept Arjuna's paralysis as the solution; he will insist that dharma must be upheld through right action and right knowledge. When reading this verse today, it is important to keep its ethical center: Arjuna is anxious about social harm, not trying to blame women. The responsibility for adharma falls on those who choose adharma. In modern life, the core lesson is: when violence and injustice rise, the most vulnerable suffer first. When families break and support systems collapse, children grow up without guidance, and society pays the price for generations. So protect dharma where you are: create safe homes, respect and protect women, educate children, and refuse to normalize exploitation. This is a verse about responsibility, not about prejudice. සංකරෝ නරකායෛව කුලඝ්නානාං කුලස්ය ච । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda and Swami Gambhirananda both preserve the reference to පිංඩ/උදක to keep the cultural meaning intact. ශ්රී රාමානුජාචාර්ය's narration treats Arjuna's fear as part of a sincere dharma-concern, even if his conclusion is flawed. ආදි ශංකරාචාර්ය will later say that right knowledge is the highest purifier, but he does not encourage carelessness toward duty; rather he wants duty to be done without delusion. This verse can be read as Arjuna remembering that dharma includes gratitude, not just individual desire. In modern life, "piNDa and udaka" can be understood as care and continuity: respecting elders, remembering family history, keeping promises, and taking responsibility for the next generation. When you break relationships through ego and greed, you do not only hurt one person; you damage a whole chain of support. Practice repairing continuity: apologize when wrong, care for parents, mentor younger people, and build traditions that strengthen ethics. දෝෂෛරේතෛඃ කුලඝ්නානාං වර්ණසංකරකාරකෛඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Gambhirananda and Swami Sivananda both render this as the destruction of time-honored duties, making clear that Arjuna is worried about lasting damage. ශ්රී රාමානුජාචාර්ය places this fear within Arjuna's larger compassion for society, even though Krishna will correct him. ආදි ශංකරාචාර්ය will soon argue that Arjuna's grief is delusion and that dharma must be done without attachment; yet the Gita does not deny that dharma has social dimensions. It teaches the hardest thing: act firmly to restore dharma, and do it without becoming inwardly corrupt. In modern life, you can see "uprooted dharma" when trust collapses - when cheating becomes normal, when families fragment without support, and when people stop caring for elders or children. The remedy is not nostalgia; it is responsibility. Rebuild small dharmas: keep your word, do honest work, help your family, and contribute to your community. Big social healing begins with small personal integrity. උත්සන්නකුලධර්මාණාං මනුෂ්යාණාං ජනාර්දන । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): Swami Sivananda and Swami Gambhirananda both keep the phrase "we have heard" to show that Arjuna is leaning on received teaching rather than on direct discernment. ශ්රී රාමානුජාචාර්ය's narration presents Arjuna as sincerely concerned about righteousness, which is why he fears "naraka" consequences. ආදි ශංකරාචාර්ය will soon respond by shifting the axis: wisdom is not fear-based; it is truth-based. He will challenge Arjuna to see the Self and do duty without attachment, because that is the only way to end the inner hell of confusion. In modern life, do not ignore consequences, but do not let fear be your only compass. If you are frozen by "what will happen if...", return to first principles: truth, non-harm, responsibility, and courage. If you make decisions from panic, you often create the very "naraka" you fear. If you make decisions from integrity, even difficult outcomes become bearable. අහෝ බත මහත්පාපං කර්තුං ව්යවසිතා වයම් । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය presents Arjuna as righteous and compassionate, which is why this self-condemnation is so intense. Swami Gambhirananda and Swami Sivananda both keep the bluntness of "great sin" to preserve the emotional pressure of the moment. ආදි ශංකරාචාර්ය will soon say that Arjuna's sorrow is born of delusion and weakness, and that his duty is not to collapse but to gain clarity and act. His remedy is not to ignore ethics, but to purify the motive: act as an instrument of dharma, not as a greedy claimant. In modern life, this verse is a warning against "small greed" that becomes big harm. You may not be fighting a war, but you can still hurt people for comfort: lying to protect your image, betraying friends for status, or exploiting others for gain. Practice catching greed early. Ask, "If I choose this, can I respect myself afterward?" Let your actions pass that test, and the mind becomes steadier. යදි මාමප්රතීකාරමශස්ත්රං ශස්ත්රපාණයඃ । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය's narration describes Arjuna as so overcome by grief that he throws away his weapons and sits "as if to fast to death" - this verse is the thought behind that gesture. Swami Sivananda and Swami Gambhirananda translate it plainly so the reader cannot miss the despair. ආදි ශංකරාචාර්ය's next-chapter teaching is uncompromising here: this collapse is කාර්පණ්ය and මොහ, and it must be challenged by knowledge and courage. Krishna will not let Arjuna escape into self-destruction; He will call him back to strength and duty. In modern life, take this verse seriously as a mental-health signal. If you feel like giving up, do not treat it as "spiritual." Reach out: talk to a trusted person, a counselor, or someone wise, and reduce the load you are carrying alone. Then take one small stabilizing step - sleep, food, breath, and honest conversation. The Gita's path is not escape; it is recovery of strength to do the right thing. සංජය උවාච । Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ශ්රී රාමානුජාචාර්ය explicitly describes Arjuna here as overcome by grief, throwing away his bow and sitting as if to fast to death; Swami Adidevananda's translation preserves the intensity so you feel the stakes. Swami Gambhirananda and Swami Sivananda render this verse as a clear narrative turning point: now the teacher must speak. ආදි ශංකරාචාර්ය begins the philosophical remedy in Chapter 2 and will directly challenge Arjuna's grief as confusion; he does not pamper it, but he also does not ignore it. The cure starts by naming the disease: sorrow born of wrong identification and attachment. In modern life, this verse gives permission to pause. When you are overwhelmed, do not keep "fighting" blindly. Sit down - not to quit, but to regain clarity. Drop the weapons of reactive speech, harsh judgments, and self-punishment. Then seek guidance: a teacher, a friend, scripture, prayer, or quiet reflection. The next chapter begins when you are willing to learn. ඕං තත්සදිති ශ්රීමද්භගවද්ගීතාසූපනිෂත්සු බ්රහ්මවිද්යායාං යෝගශාස්ත්රේ Meaning (පදාර්ථ): Translation (භාවාර්ථ): Commentary (අනුසංධාන): ආදි ශංකරාචාර්ය, ශ්රී රාමානුජාචාර්ය, and ශ්රී මධ්වාචාර්ය all treat the Gita with Upanishadic authority, even while explaining its philosophy differently - which is why the text is studied across traditions. The verse-by-verse bhAshya of Shankara begins in the next chapter, and Ramanuja's narrative summary frames this chapter as the occasion for teaching. The message is consistent: the Gita is not meant to be admired from a distance; it is meant to transform how you think, act, and love. End the chapter as the colophon suggests: with තත්සත් - a remembrance that truth is bigger than our emotions, and yet tender enough to meet us inside them. If Chapter 1 leaves you unsettled, that is not failure; it is the proper beginning. Chapter 2 starts Krishna's response. Read it with the same honesty Arjuna shows here, and let the teaching move from the page into your daily choices.
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