Complete Translations into English of Mahabharata (Alphabetical by Translator)

Dutt, Manmatha Nath, trans. A Prose English Translation of the Mahabharata. 6 vols. Calcutta: H.C. Dass, 1895-1905. Rpt. as Mahabharata: Translated into English from Original Sanskrit Text by M.N. Dutt; Delhi: Parimal Publications, 1997; 7 vols. [428 pp.; 533 pp.; 487 pp.; 572 pp.; 192 pp.; 593 pp.; 560 pp.]

Roy, Protap Chandra, ed. and trans., and Kisari Mohan Ganguli, trans. The Mahabharata. 18 vols. Calcutta: Bharata Press, 1883-96.

Abridged, Incomplete, or Retold English Versions of Mahabharata (Alphabetical by Translator)

Buck, William, ed. The Mahabharata. [retelling rather than original translation]

Dutt, Romesh C., ed. and trans. The Ramayana & The Mahabharata: Condensed into English Verse. 1910; rpt. London: Dent - Everyman's Library, 1972. [335 pp.; verse]

Narasimhan, Chakravarthi, ed, and trans. The Mahabharata: An English Version Based on Selected Verses. New York: Columbia UP, 1965. [254 pp.; prose; omits important plot details]

Narayan, R.K. The Mahabharata. [retelling rather than original translation]

Rajagopalachari, C., ed. and trans. Mahabharata. 11^th ed. 1951; Bombay: Bhavan, 1972. [332 pp.; prose]

Seeger, Elizabeth, ed. The Five Sons of King Pandu: The Story of the Mahabharata - Adapted from the English Translation of Kisari Mohan Ganguli. New York: William R. Scott, Inc., 1967. [340 pp.; prose; omits important plot details]

Van Buitenen, J.A.B., ed. and trans. Mahabharata. 3 vols. [Books 1-5]. Chicago: U of Chicago P, 1973-1978. [492 pp.; 864 pp.; 572 pp.; primarily prose, but occasional verse]
 

English Translations of the Bhagavad Gita (Alphabetical by Translator)

Deutsch, Eliot, ed. and trans. The Bhagavad Gita. New York: Holt, Rinehart and Winston, 1968. [192 pp.; prose; some annotation]

Easwaran, Eknath, trans. The Bhagavad Gita. Ed. Diana Morrison. Tomales, CA: Nilgiri Press, 1985. [246 pp.; prose; annotations; glossary; index]

Edgerton, Franklin, ed. and trans. The Bhagavad Gita. 1944; rpt. New York: Harper and Row - Harper Torchbooks,1965. [202 pp.; verse; annotations; index]

Hill, W. Douglas, ed. and trans. The Bhagavadgita: An English Translation and Commentary. 2^nd ed. 1928; Bombay: Oxford UP, 1953; rpt. 1966. [233 pp.; prose; profuse annotations; index]

Johnson, W. J., ed. and trans. The Bhagavad Gita. Oxford: Oxford UP - World's Classics, 1994. [95 pp.; prose; good annotation; glossary]

Lal, P., trans. ["transcreator."] The Bhagavadgita. New Delhi: Orient Paperbacks, 1965. [107 pp.; verse]

Mascaro, Juan, ed. and trans. The Bhagavad Gita: Translated from the Sanskrit. Baltimore: Penguin Books, 1962. [122 pp.; prose]

Miller, Barbara Stoler, ed. and trans. The Bhagavad-Gita: Krishna's Counsel in Time of War. New York: Bantam Books, 1986. [168 pp.; verse; glossary]

Mitchell, Stephen, trans. Bhagavad Gita: A New Translation. New York: Three Rivers Press, 2000. [223 pp.; verse; lightly annotated]

Prabhavananda, Swami, and Christopher Isherwood, trans. and eds. The Song of God: Bhagavad Gita. 1944; rpt. New York: Mentor Books, 1954 (-to date).  [Introduction by Aldous Huxley; 143 pp.; verse and prose; two appendices: the cosmology of the Gita, and the Gita and war]

Prabhupada, A.C. Bhaktivedanta Swami, ed. and trans. Bhagavad-gita As It Is: Complete Edition with Original Sanskrit Text, Roman Transliteration, English Equivalents, Translation, and Elaborate Purports. New York: Macmillan - Collier Books, 1972. [981 pp.; prose; Sanskrit script; English transliteration of the Sanskrit text; extensive annotation; glossary; index]

Radhakrishnan, S., ed. and trans. The Bhagavadgita: With an Introductory Essay, Sanskrit Text, English Translation, and Notes. 1948; rpt. New Delhi: HarperCollins, 1998. [388 pp.; prose; English transliteration of the Sanskrit text; good annotation; index]

Sargeant, Winthrop, trans. Pocket Bhagavad Gita. Albany, NY: State U of New York P, 1994. [195 pp.; prose; tiny page size]

Sargeant, Winthrop, trans. The Bhagavad Gita. Albany, NY: State U of New York P, 1984. [739 pp.; verse; Sanskript script; English transliteration of the Sanskrit text; extensive annotation]

Van Buitenen, J.A.B., ed. and trans. The Bhagavadgita in the Mahabharata: Text and Translation. Chicago: U of Chicago P, 1981. [176 pp.; prose; English transliteration of the Sanskrit text; annotation; index]

Zaehner, R. C., ed. and trans. The Bhagavad-Gita: With a Commentary Based on the Original Sources. 1966; rpt. London: Oxford UP, 1969, 1973. [480 pp.; prose; English transliteration of the Sanskrit text; good annotation; index]

Helpful Short Summaries of the Mahabharata

Dowson, John, ed. and comp. A Classical Dictionary of Hindu Mythology and Religion: Geography, History, and Literature. 1880; rpt. New Delhi: D.K. Printworld, 1998.

Dutt, Manmatha Nath, trans. A Prose English Translation of the Mahabharata. [See above in the section on complete translations.] Dutt's detailed summaries for every section of all eighteen books are useful, detailed, and accurate.

Sargeant, Winthrop, trans. and ed. The Bhagavad Gita. Albany, NY: State U of New York P, 1984. [See above in the section on translations of the Gita; Sargeant includes a 26-page summary of the Mahabharata in his introductory materials, "The Setting of the Bhagavad Gita," pp. 9-34]

Van Buitenen, J.A.B., ed. and trans. Mahabharata. [See above in the section on abridged translations and retellings.] Van Buitenen's detailed summaries for each section of the first five books are useful, detailed, and accurate.

Notes on Mahabharata

-- the longest epic in the world; comprised of eighteen books or Parvans; estimated to be 100,000 couplets (200,000 lines), about eight times the combined length of the Iliad and Odyssey

-- the title is a compound of maha ("large, great") and bharata ("the Bharatas"), implying "the great (tale) of the Bharatas [descendants of Prince Bharata]"; the Bharatas were a tribe of Aryans known from Vedic antiquity who claimed a legendary Bharata as their ancestor

-- authorship is attributed to Vyasa, "the arranger" (the meaning of the name Vyasa, "arranger," suggests the primary role of an arranger, compiler, or editor in compiling and editing this work; what is also called "recension"); Vyasa actually appears as a main character in the text

-- only 1/3 to 1/4 of the whole epic deals with the central story, ultimately based in history, of the conflict between the two great houses of the Kurus/Kaurauvas and the Pandus/Pandavas (the civil war that results is comprised of 18 battles fought on 18 days); the overall work is a massive collection of heroic and mythological legends, sermon-like essays, worldly and spiritual advice to the aristocratic and warrior class on appropriate conduct for military prowess and reverential duties, codes of laws, popular proverbs, and moral tales

-- the work is divided into 18 books (as an echo of the 18 books of the overall Mahabharata), plus hundreds of chapters; see a brief listing of the books and their contents, which follows an overall summary of the work, below

-- the primary verse form of the work, including the Bhagavad Gita, is the s(h)loka, a couplet with each line having sixteen syllables; in English verse translations, each long line naturally divides into two lines of eight syllables each, creating a four-line stanza (quatrain) in place of the original two-line stanza (couplet); at times, including in the Bhagavad Gita, the tris(h)tubh is used: with lines of twenty-two syllables each; Barabara Stoler Miller in her translation uses the quatrain for the s(h)loka and an eight-line stanza (octet, octave) for the tris(h)tubh

-- one problem in translating the Mahabharata, and the Bhagavad Gita within the Mahabharata, is the variety of synonym-names or epithets substituting for the names for many characters; Sargeant in his 1984 translation of the Gita enumerates 26 such names for Krishna in the Gita (Hrsikesa: the bristling-haired one; Acyuta: the imperishable one or one who has not fallen; Madhava: descendant of Madhu [a Yadava or madhava patriarch]; Kesava: the handsome-haired one; Govinda: chief of herdsmen; Madhusudana: destroyer of the demon Madhu [properly, an epithet of Vishnu]; Janardana: agitator of men, or mankind-tormenting [an epithet of Vishnu]; Varsneya: clansman of the Vrsnis; Kesinisudana: slayer of the demon Kesin; Arisudana: destroyer of the enemy; Bhagavan: blessed one; Vasudeva: son of vasudeva; Prabho: splendid one; Mahabaho: mighty armed one [a general epithet of warriors]; Yadava: descendant of Yadu; Purusottama: Supreme spirit or best of men; Mahatman: whose self is great; Visnu: Vishnu [whose avatar Krishna is]; Devesa/Deva Isa : Lord of gods; Anantarupa: whose form is endless or infinite form; Prajapati: Lord of Creatures; Aprameya: immeasurable one; Apratimaprabhava: incomparable glory; Isam Idyam: Lord to be praised; Deva: God; Sahasrabaho: thousand-armed one); Sargeant in his 1984 translation of the Gita enumerates 21 epithets or synonyms for Arjuna (Dhanamjaya: conqueror of wealth; Pandava: son of Pandu; Kapidhvaja: the monkey-bannered; Partha: son of Prtha; Kaunteya: son of Kunti; Gudakesa: thick-haired one; Paramtapa: scorcher of the foe; Purusarsabha: bull among men; Mahabaho: mighty armed one [general epithet of warriors]; Kurunandana: son of Kuru, or joy of Kuru; Anagha: blameless one; Bharata: descendant of Bharata; Dehabhrtam Vara: best of the embodied; Kurusrestha: best of Kurus; Savyasacin: ambidextrous archer; Kiritin: diadiemed one; Kurupravira: chief Kuru hero; Bharatasretha: best of the Bharatas; Bharatasattama: highest of tghe Bharatas; Purusavyaghra: tiger among men); Barabara Stoler Miller, whose translation is used in the NAWME, like many translators, simply does not translate these, substituting the main name intended (e.g., instead of Bibhatsu, Dhananjaya, Gudakesha, Jisnu, Pakasasani, Partha, Phalguna, Savyasacin, or Svetavahana, Barbara Stoler Miller always translates "Arjuna"; instead of Govinda, Hari, Janardana, Madhava, or Madhusudana, Barabara Stoler Miller always translates "Krishna"); this practice of simplification often deletes some of the meaning of the literary work: for example, when Arjuna addresses Krishna as "destroyer of the demon Madhu" in verse 35 of Book/Chapter/Teaching 1 of the Bhagavad Gita (see the English translations below), Krishna's message to Arjuna of the necessity of fighting and action are suggested or connoted in the very name or epithet, none of which is evoked by the simplified translation of just the name "Krishna"

Overall Summary

        In the following summary, one of the several things lost is the sense of the multiple "frames" and "frame story" structure of the Mahabharata.

        Among the descendants of King Bharata, after whose name India was called Bharata-varsha, "land of the Bharatas," there were two successors to the throne of Hastinapura, the capital city and territory. Of these, the elder, Dhritarashtra (or Kuru), was blind and gave over rule to his younger brother Pandu. But Pandu wearied of his duties and retired to hunt and enjoy himself. Again Dhritarashtra took control, aided by the advice and example of his wise old uncle, Bhishma. Upon Pandu's death, his five sons, the first three with his wife Kunti-Yudhishthira, the eldest, renowned for righteousness and wisdom; Bhima (name = "the terrible"), second oldest, renowned for amazing strength and his wielding of the mace; Arjuna (name = "white"), third oldest, renowned for skill with the bow and all weapons; and Nakula (renowned for skill with the sword) and Sahadeva, twins, the two youngest, and sons of Madri, Pandu's other wife-were put under the care of Dhritarashtra, who had one hundred sons of his own. At first, the king's household was peaceful--including the common training of all the sons under the Kurus' martial arts master, Drona--but gradually the greater abilities of Pandu's sons than Dhritarashtra's sons caused jealousy of the latter and dissension. As a replacement of Dhritarashtra, whose abilities had been questioned in the first place because of his congenital blindness, Yudhishthira was judged most promising as heir-apparent. To this selection of their cousin as the future king, the present king's own sons took violent exception and persuaded their father to send the Pandavas away from the court to live by themselves. Unknown to the king, the unscrupulous Duryodha/Duryodhana, eldest son and often the motive force of the Kurus or Kurauvas (and closest to the villain of the epic), arranged with the builder to create a fire-trap house that would kill all the Pandavas and their mother Kunti after they had moved into their new home. Some senior members of the Kuru court disapproved of the exile, and Dhritarashtra's younger brother, Vidura, having warned the Pandavas (as he will do more than once about various plots), the Pandavas escape the blaze and go into rustic exile, disguised as Brahmans/Brahmins.

        Meanwhile, King Drupada announces that Draupadi would be given in marriage to the hero surpassing all others in a feat of strength and skill; and he invites throngs of noblemen to compete for his daughter. In disguise as itinerant Brahmans, the Pandavas attend the two-week celebration, including the trials, which involve stringing an enormously-difficult-to-string bow, and then hitting a metal target with the arrow. After many failures of contestants, Arjuna, still in disguise, performs the feat. However, when Draupadi is brought by the brothers to where they and their mother are living, the mother, without knowing what prize they have won, says that the prize must be shared equally (as the brothers have always done heretofore), and thus Draupadi becomes the wife (shared according to a plan that is developed) of all five brothers. Krishna, a nobleman (and one of the incarnations of the god Krishna), who was at the contest, recognizes the Pandas through their disguise and comes to their house to befriend them. And King Drupada also suspects that the strength and skill shown by the disguised Arjuna and Bhima at the contest indicates that the reported Pandavas' death in the fire is wrong. He is overjoyed at his prayed-for family alliance with the Pandavas having come true, since he has grievances against the Dhritarashtra/Kuru household. Some time later, the Pandava household is disturbed when a Brahman, under attack by thieves, noisily solicits aid from the Pandavas, and Arjuna is caught between his duty to help the petitioner and violation of the household law forbidding one brother to intrude on another when the brother is with Draupadi: the eldest brother is with Draupadi in the weapons room, which Arjuna must enter to get his bow. (This conflict between duties has some parallels with Arjuna's conflict in the Bhagavad Gita section of the work.) After getting his bow from the weapons room and saving the Brahman, Arjuna returns home and insists on going into a voluntary twelve-month forest exile for his violation of law. During this exile he meets several women, including Subadra, Krishna's sister, who becomes his second wife (by kidnap, with her brother's, Krishna's, complicity!); he also engages in an epic battle, with Krishna as ally, to let the fire god Agni "eat" a forest that is being protected by Indra and the other gods; Agni gives Arjuna a magical bow, Gandiva, and a spirit who is saved from the fire by Arjuna, Maya (or Moya), grants Arjuna any boon Arjuna wishes. Arjuna asks Maya, who is a sort of Vulcan-like or Hephaestos-like artificer to the gods, to build an assembly hall for the eldest Pandava. This assembly hall surpasses all other earthly ones, and is one more thing that provokes the envy of Kuru's eldest son, Duryodha.

        Learning that the Pandavas are alive and now allied with another powerful king, Dhritarashtra, with advice from the same advisers at court who are sympathetic to the Pandavas (Vidura, brother to Dhritarashtra, and uncle to the Pandavas; Bhishma, uncle of Dhritarashtra, Pandu, and Vidura; and Drona, the household martial arts instructor, who has taught both the Kurus/Kurauvus and the Pandus/Pandavas), decides to divide his kingdom into two parts, one for his sons, and one for the Pandavas. The attempt of the aging king Dhritarashtra to settle political affairs amicably results in peace and prosperity briefly, but then his envious and wily eldest son, Duryodhana, with the approval of Dhritarashtra, sets another trap for the Pandavas, about which they are again warned by their friendly uncle at Kuru court, Vidura. The Pandavas are sent a polite invitation (which they are unable to refuse out of duty and courtesy) to see their uncle Dhritarashtra's new assembly hall, and then Yudhishthira is formally challenged (thus, according to the warrior and aristocratic code, preventing refusal) into two dice games, which are rigged by the unscrupulous and cheating expert gambler Shakuni, king of Gandhara and brother of Kuru's wife. In the first game, the eldest Pandava loses literally everything that they have, even their clothes, personal freedoms, and wife, Draupadi, who is repeatedly insulted after the loss. Although king Kuru is persuaded by some wise court counselors to return everything to the Pandavas and send them back home, he vacillates yet again under pressure from his envious son, Duryodha, recalls the Pandavas for a second dice game, and when the eldest Pandava inevitably loses, the penalty is that the five brothers are to leave the court and spend the next twelve years in the forest. At the end of that time, they are to have their kingdom and holdings once again if they can pass another year in some inhabited territory in disguise without anyone recognizing them; if they are unsuccessful, then they must spend another twelve years of forest exile.

        The Pandavas have many romantic and heroic adventures in their twelve-year period of rustication and in their thirteenth year enter the service of the king of Virata in disguise. The disguised brothers grow in favor and render great assistance to the king in repelling the attacks of the king of Trigartta, as well as of the Kurus/Kurauvas. When the time of their exile expires, Arjuna and Bhima make themselves known in defending an ally of Virata's against a cattle raid by the Kurus/Kurauvas. Duryodha asserts that the Pandus are premature according to the rule of the exile, but Drona and Bhishma concur in their calculation that the required thirteen years have elapsed. Despite the law being on the Pandus' side, and despite their attempt to negotiate with the Kurus, involving even Krishna as an envoy, the Kurus and especially Duryodha remain unyielding - they will not return the Pandus' former possessions. Preparations for war begin, and allies are sought by both sides, and finally the rival armies are drawn up for battle at Kuruksetra, a plain north of Delhi, whose name means "field of the Kurus/righteousness/law/truth." After the battle, in which the honorable Bhishma, who has often been on the side of the Pandus, is killed, doing his duty for the Kuru household, Samjaya (or Sanjaya), king Kuru's bard, is asked by the blind king Kuru for an eyewitness account, and this sets up the frame structure of the Bhagavad Gita, in Book 6 of the Mahabharata: an account of all that happened, including Arjuna's doubts and then dialogue with Krishna. (The interchange between Samjaya/Sanjaya and Dhritarashtra/Kuru opens and closes the Bhagavad Gita section of Book 6 of the Mahabharata.)

        In the many battles, the army of Duryodha/Duryodhana is commanded in succession by his great-uncle Bhishma, Drona, Karna (king of Anga), and S(h)alya (king of Madra). Bhishma allows himself to be fatally wounded by Arjuna, but decides, because of another magic gift (besides determining the occasion on which he would die, the exact time of his death) to live until the next favorable astrological time for his death. All the others fell in succession, including Drona, the martial arts instructor of both the Kurus and Pandavas, who is favorable toward the latter but does his duty toward the former, and at length only three leading warriors in the Kuru army-Kripa, Ashvathaman, and Kritavarma-are left alive with Duryodhana. Bhima (the second oldest Pandu brother) and Duryodhana fight in single combat with maces, and Duryodhana is mortally wounded, these wounds being a symbolic requital for his earlier insults to the Pandu family. The three surviving leading warriors from the Kuru army make a night attack on the camp of the Pandavas, which is successful because the Pandavas aren't in camp and the army is slumbering, and destroy the five children of the Pandavas, as well as all the Pandava army, except the five brothers themselves. The Pandavas revenge themselves on the principal attacker, and then go to Dhritarashtra's capital city, Hastinapura, where, after a reconciliation with king Kuru/Dhritarashtra, Yudhisthira is finally crowned king. However, he is greatly depressed and troubled by the loss of kindred and friends. Soon after he is seated on the throne, the ashvamedha sacrifice is performed with great ceremony, and the Pandavas live for a time in peace and prosperity.

        The old blind king, Kuru/Dhritarashtra, cannot forget or forgive the loss of his sons, and mourns especially for Duryodhana. Bitter reproaches and taunts pass between him and Bhima; at length he, with his wife Gandhari, with Kunti, mother of the Pandavas, and with some of his ministers, retire to a hermitage in the woods, where, after two years' residence, they perish in a forest fire. Deep sorrow and remorse seize upon the Pandavas, and after a while Yudhisthira abdicates his throne and departs with his brothers to the Himalayas, in order to reach the heaven of Indra on mount Meru. A dog follows them from Hastinapura. Sins and moral defects now apparently prove fatal to the pilgrims. Drapaudi falls ("too great was her love for Arjuna"), then Sahadeva ("he esteemed none equal to himself"), then Nakula ("ever was the thought in his heart: there is none equal in beauty to me"), then Arjuna ("in one day I could destroy all my enemies"), then Bhima ("when thou gazed on thy foe, thou cursed him with thy breath; therefore thou fall today"). Yudhisthira goes on alone with the dog until he reaches the gate of heaven. He is invited by Indra to enter, but he refuses unless his brothers and Draupadi are also received: "Not even into thy heaven would I enter if they were not there." He is assured that they are already there, and is again told to enter, "wearing his body of flesh." He again refuses unless his dog, also, can be among the company. Indra argues in vain, with Yudhisthira insisting "never, come weal or come woe, will I abandon you, faithful dog." Yudhisthira is at length admitted, but to his dismay he finds there Duryodhana and his enemies, but not his brothers or Draupadi. He refuses to remain in heaven without them, and is conducted to the jaws of hell, where he beholds terrible sights and hears wailings of grief and anguish. He recoils, but well-known voices implore him to remain and assuage their sufferings. He triumphs in this crowning trial, and resolves to share the fate of his friends in hell rather than abide with their foes in heaven. Having endured this supreme test, the whole scene is shown to be the effect of maya or illusion, and he and his brothers and friends dwell with Indra in full content of heart forever.

The contents and titles of the 18 books of the Mahabharata

1. Adi-parvan: "Origins," containing creation of the universe and the genealogies and youthful adventures of the conflicting parties

2. Sabha-parvan: "The Gambling Hall" or "Assembly Book" relates the fateful gambling matches leading to the Pandava brothers' exile to the forest

3. Aranyaka-parvan (or Vana-parvan): "The Forest," describing the Pandvas' sojourn as exiles in the forest

4. Virata-parvan: "At King Virata's Court," narrating the adventures of the Pandavas in the thirteenth year of their exile, while they were in the service of King Virata

5.Udyoga-parvan: "Preparations" or "Effort Book" (for war): persistent refusal of Duryodhana to negotiate the return of the Pandus'/Pandavas' possessions and territory; the preparations of both sides-Pandavas and K(a)uravas for war

6. Bhis[h]ma-parvan: "Book of Bhis[h]ma" or "Bhis[h]ma's Generalship," narrates the battles fought while Bhis[h]ma commanded the Kaurava army; contains the Bhagavad Gita

7. Drona-parvan: "Book of Drona" or "Drona's Generalship": narrates events while Drona, martial arts trainer of both the K(a)uravas and Pandavs, leads the K(a)urava army

8. Karna-parvan: "Book of Karna" or "Karna's Generalship": events during the command of the Kurava army by Karna, close ally of the Kurus and of Duryodha, and unacknowledged son of the three eldest Pandava brothers' mother, Kunti, and the sun god before Kunti married Pandu

9. S(h)alya-parvan: "Book of S(h)alya" or "S(h)alya's Generalship": the command of the Kuru/K(a)urava army by S(h)alya, king of the Madras, and brother of Madri, second wife of Pandu (he leaves the side of the Pandavas and goes over to the Kurus/Kauravas; acts as charioteer of Karna and succeeds Karna as general), during which Duryodhana is mortally wounded (though he doesn't die until after he hears of the successful attack on the enemy camp narrated in Book 10) and only three leading warriors from the army of the Kauravas are left alive

10. Sauptika-parvan: "Nocturnal Book" or "The Assault by Night": the night attack of the three surviving Kauravas on the Pandava camp

11. Stri-parvan: "Book of the Women" or "The Women": lamentations of Queen Gandhari and the women over the slain

12. S[h]anti-parvan: "Book of Consolation" or "Peace": a long and diffuse didactic discourse by the dying Bhis(h)ma on the morals and duties of kings; intended to assuage the grief of Yuhisthira

13. Anus[h]ana-parvan: "Book of Precepts" or "Instruction": a continuation of the dying Bhis(h)ma's discourses, and finally his death

14. As[h]vamedhika-parvan: "Book of the As(h)amedha" or "The Horse Sacrifice": Yudhisthira's performance of the horse sacrifice

15. As[h]ramavasika-parvan: "Book of the Hermitage" or "The Sojourn at the Hermitage": the retirement of Dhritarashtra, Gandhari, and Kunti to a hermitage in the woods, and their death in a forest fire

16. Mausala-parvan: "Book of the Clubs" or "The Iron Club": the death of Krishna and Balarama (elder brother of Krishna, and yet another incarnation or avatar, like Krishna, of Vishnu), the submersion of Dvaraka (Krishna's capital city) by the sea, and the mutual destruction of the Yadavas (descendents of Yadu, and the race in which Krishna was born) in a fight with clubs of miraculous origin

17. Mahaprasthanikak-parvan: "Book of the Great Journey" or "The Great Departure": Yudhisthira's abdication of the throne and his departure with his brothers towards the Himalayas on their way to Indra's heaven on mount Meru

18. Svargarohana-parvan: "Book of the Ascent to Heaven" or "The Ascent to Heaven": the struggles of the Pandavas and their wife Draupadi to enter heaven

- this numerical count of 18 books of the Mahabharata underlies why the Bhagavad Gita, which was incorporated into the epic, was composed or divided in 18 chapters; the symbolism of 18 occurs, as well, in the 18 battles on 18 days between the Pandu/Pandava and Kuru/K(a)ura(u)va armies

The Relation of the Literature of Ancient India, in Sanskrit, to the History of Language and of the Alphabet

     The world's earliest literatures preserved in writing depend on the history of writing, which extends back to about 3000 or 3500 BCE, as indicated by the following chart.  Although written records thus go back "only" as far as to 3000 or 3500 BCE, the oral tellings or retellings of them can and undoubtedly do, in some cases, extend further back in time.  Only the Egyptian, Assyro-Babylonian, and Chinese texts were recorded at the earliest dates of composition; the works of the other literatures, though composed earlier, were recorded in writing considerably later.

     The following chart indicates approximate dates of composition or writing down of literature that has left written records (excerpts from all of these ancient literatures may be found in the Norton Anthology of World Masterpieces, Expanded Edition):
 
 

Literature	Range of Dates
Egyptian (religious lit., tales, poetry)	3000 BCE to 1300 BCE
Assyro-Babylonian (Gilgamesh epic, chants, folk tales)	2000 BCE to 1500 BCE
Indian Literature in Sanskrit (Rig Veda through Mahabharata)	1400 BCE to 500 BCE
Chinese Literature ("The Five Classics," Lao Tse, Confucius)	1140 BCE to 500 BCE
Hebrew Bible	950 BCE to 450 BCE
Greek (Homer's epics)	850-750 BCE

 
 

Various English Translations of Book One of the Bhagavad Gita

        How the Mahabharata has several frames and frame stories in its structure is suggested by the Bhagavad Gita itself, which opens with such a frame in Book/Chapter 1.  Instead of a direct narration of the conversation between Arjuna and Krishna, the work begins with Dhritarashtra, the old blind king, head of the Kuru/Kurauva clan, asking Sanjaya, Dhritarashtra's charioteer and minister, to recite what has happened in a climactic battle.  Thus, the conversation between Arjuna and Krishna (frame story) occurs within the conversation between Dhritarashtra and Sanjaya (frame).  This frame structure is recalled in verses 18, 21, and 24, when Sanjaya partially interrupts his narrative with an address to his auditor, King Dhritarashtra.  Furthermore, all the translators have to deal with the linguistic wordplay of the first two words of Book/Chapter 1: dharmaks(h)etre kuruks(h)etre, which could be translated "Dharma field, Kuru's field."  The very first word -- in compound form -- of the Bhagavad Gita is dharma, a key word in the philosophy and religion of Hinduism (and discussed in NAWME). Also to be found in Book/Chapter 1 are elements associated with most epics: a roll call of the famous warriors, blowing of battle horns (in this epic, from conch shells), accoutrements of the warrior (conches, bows) that have their own names (cf. the name of the sword of King Arthur), the frightening sounds of the battle field, challenging yells of warriors, and so on. As mentioned previously, the synonyms or epithet-replacements of names are significant, as shown in the Deutsch translation.  Arjuna's use of the name "slayer of (the demon) Madhu" (verse 35) in itself suggests the necessity of battle against evil; likewise, Arjuna's reference to Krishna as "Govinda" (chief of the cowherders) (verse 32) is appropriate to Arjuna's sentiment about quitting political struggles and leading a retired pastoral life.

        Various translations call the eighteen sections of the Bhagavad Gita (the number derived from the number of  books of the Mahabharata) various terms. The sections are called "books" in Sargeant/1984; the sections are called "chapters" in  Deutsch, Easwaran, Edgerton, Johnson, Mitchell, Prabhupada, Radhakrishnan, Sargeant/1994, and Zaehner ; the sections are called "Readings" in Hill; the sections are called  "Teachings" in Miller; or the sections are not given any specific term, though each is numbered, in Mascaro and Van Buitenen;  or the sections are not given any specific term, though each is given a title, and numbered, in Lal and in Prabhavanda & Isherwood.

Table of English Translations, Alphabetically by Surname of the Translator (See the List of Bhagavad Gita Translations, above) of Book/Chapter/Teaching 1
 

Eliot Deutsch translation [Deutch was Professor of Philosophy at the University of Hawaii and editor of the journal Philosophy East and West. Deutsch's solution to the problem of synonyms or epithet-replacements of the names of personages, as well as to other unclear references is the use of parentheses. Deutsch also has some explanatory footnotes.  Occasionally Deutsch uses archaic English to suggest solemnity.]       [1] Dhritarashtra said:      What did the sons of Pandu and my men do, O Sanjaya, when, eager to fight, they gathered together on the field of righteousness, the Kuru field?      [2] Sanjaya said:      When seeing the army of the Pandavas drawn up in batle array, Duryodhana the prince approached his teacher (Drona) and spoke these words:      [3] Behold, O teacher, this mighty army of the sons of Pandu arrayed by thy skillful pupil, the son of Drupada.      [4] Here are heroes, great archers, in battle they are equal to Arjuna and Bhima -- Yuyudhana and Virata and Drupada of the great chariot;      [5] Dhrishtaketu, Cekitana and the valiant King of Kashi (Benares", also Purijit, Kuntibhoja and Shaibya, the best of men;      [6] Yudhamany the valiant and Uttamaujas the brave, the son of Subhadra and the sons of Draupadi, all great warriors indeed.      [7] Know also, O best of the twice-born, the leaders of my army. I name those that ar emost distinguished for thy recognition.      [8] Thyself (Drona) and Bhishma and Karna and Kripa, the victorious in battle; Asvatthaman and Vikarna and also the son of Somadatta.      [9] And many other heroes who are willing to risk their lives for my sake. Armed with various weapons, they are all skilled in war.      [10] Although this army of ours seems insufficient, it is protected by Bhishma; while their army, which seems sufficient, is protected by Bhima.      [11] Therefore in all fronts, stationed in your respective ranks, guard ye Bhishma above all.      [12] The aged (oldest) grandson of the Kurus (Bhishma), bringing joy to him (Duryodhana), blew his conch shell and roared a lion's roar on high.      [13] Then conches and kettledrums, cymbals and drums and horns suddenly were struck and the sound was tumultuous.      [14] Then stationed in their great chariot, which was yoked to white horses, Madhava (Krishna) and the son of Pandu (Arjuna) blew their wondrous conch shells.      [15] Krishna blew Pancajanya and Arjuna (blew) Devadatta, and Bhima, of terrible deeds, blew his mighty conch Paundra.      [16] The King Yudhishthira, the son of Kunti, (blew) Anantavijaya, and Nakula and Sahadeva (blew) Sughosha and Manipushpaka.      [17] And the king of Kashi, the excellent archer; Shikandim, the great warrior; Dhrishtadyumna and Virata and the unconquered Satyaki;      [18] Drupada and the sons of Drupadi, O Lord of the earth, and the strong-armed son of Subhadra, on all sides blew their respective conches.      [19] The tumultuous noise, resounding through earth and sky, rent the hearts of the sons of Dhritarashtra.      [20] Then Arjuna, who bore the crest of the god Hanuman, seeing the sons of Dhritarashtra standing arrayed, as the discharge of weapons began, took up his bow.      [21] And to Hrishikesha (Krishna), then, O Lord of earth, he spoke these words: Stop my chariot, O immovable one, between the two armies,      [22] That I may behold these men standing eager for battle, with whom I must fight in this strife of war;      [23] And see those who are assembled here, ready to fight, and who are desirous of pleasing in battle the evil-minded son of Dhritarashtra.      [24] Thus addressed by Gudakesha (Arjuna), Hrishikesha (Krishna), O Bharata, placed that excellent chariot between the two armies.      [25] And in front of Bhishma and Drona and all the kings, he said: Behold O Partha (Arjuna) these assembled Kurus.      [26] Arjuna saw standing there fathers and grandfathers, teachers, uncles, brothers, sons and grandsons, and also companions;      [27] And fathers-in-law and friends in both the armies. Seeing all these kinsmen thus arrayed, the son of Kunti (Arjuna),      [28] Filled with the utmost compassion, sorrowfully spoke: Seeing my own kinsmen, O Krishna, arrayed and wishing to fight,      [29] My limbs collapse, my mouth dries up, there is trembling in my bow, and my hair stands on end;      [30] (The bow) Gandiva slips from my hand and my skin also is burning; I am not able to stand still, my mind is whirling.      [31] And I see evil portents, O Keshava (Krishna), and I foresee no good in slaying my own kinsmen in the fight.      [32] I do not desire victory, O Krishna, nor kingdom, nor pleasure. Of what use is kingdom to us, O Govinda (Krishna), of what use pleasure or life?      [33] Those for whose sake we desire kingdom, pleasures and happiness, they are arrayed here in battle, having renounced their lives and riches.      [34] Teachers, fathers, sons, and also grandfathers; uncles, fathers-in-law, grandsons, brothers-inlaw and (other) kinsmen:      [35] These I do not wish to kill, though they kill me, O Madhusudana (Krishna); even for the kingdom of the three worlds; how (much less) then for the sake of the earth!      [36] What pleasure can be ours, O Janardana (Krishna) in slaying the sons of Dhritarashtra? Only evil would attach to us if we kill these felons.      [37] Therefore we should not slay the sons of Dhritarashtra, our kinsmen. How could we be happy killing our own people, O Madhava?      [38] Even if they, whose minds are destroyed by greed, do not see the sin caused by the destruction of a family and the crime incurred in the injury to a friend;      [39] Why should we not have the wisdom to turn back from this sin, we who see the evil in the destruction of the family, O Janardana (Krishna)?      [40] In the ruin of a family, its immemorial laws perish; and when the laws perish, the whole family is overcome by lawlessness.      [41] And when lawlessness prevails, O Krishna, the women of the family are corrupted, and when women are corupted, O Varshneya, a mixture of caste arises.      [42] And this confusion brings the family itself to hell and those who have destroyed it; for their ancestors fall, deprived of their offerings of rice and water.      [43] By the sins of those who destroy a familiy and create a mixture of caste, the eternal laws of the caste and the family are destroyed.      [44] The men of the families whose laws are destroyed, O Janardana, assuredly will dwell in hell; so we have heard.      [45] Alas, what a great sin we resolved to commit in undertaking to kill our own people through our greed for the pleasures of kingdom.      [46] It would be better for me if the sons of Dhritarashtra, with weapons in hand, should slay me, unresisting and unarmed, in the battle.      [47] Having spoken thus on the battlefield, Arjuna cast away his bow and arrow and sank down on the seat of his chariot, his spirit overcome by grief.

Eknath Easwaran's translation [Easwaran is a former Fullbright scholar and professor of English literature, as well as a specialist in teaching the Bhagavad Gita. He heads each chapter with a several-page introduction to the chapter. Easwaran incorporates some explanatory material into his translation that is not in the original text. Because of Easwaran's placement of verse numbers in the margins, determining where a particular verse starts is often difficult.] DHRITARASHTRA: [1] O Sanjaya, tell me what happened at Kurukshetra, the field of dharma, where my family and the Pandavas gathered to fight. SANJAYA: [2] Having surveyed the forces of the Pandavas arrayed for battle, prince Duryodhana approached his teacher, Drona, and spoke. [3] "O my teacher, look at this mighty array of the Pandavas, assembled by your own gifted disciple, Yudhishthira. [4] There are heroic warriors and great archers who are the equals of Bhima and Arjuna: Yuyudhana, Virata, the mighty [5] Drupada, Dhrishtaketu, Chekitana, the valiant king of Kashi, Purujit, Kuntibhoja, [6] the great leader Shaibya, the powerful Hudhamanyu, the valiant Uttamaujas, and the son of Subhadra, in addition to the sons of Draupadi. All these command mighty chariots. [7] "O best of brahmins, listen to the names of those who are distinguished among our own [8] forces: Bhishma, Karna, and the victorious Kripa; Ashvatthama, Vikarna, and the son of Somadatta. [9] There are many others, too, heroes giving up their lives for my sake, all proficient in war and armed with a variety of weapons. [10] Our army is unlimited and commanded by Bhishma; theirs is smal and commanded by Bhima. [11] Let everyone take his proper place and stand firm supporting Bhishma!" [12] Then the powerful Bhishma, the grandsire, oldest of all the Kurus, in order to cheer Duryodhana, roared like a lion and blew his conch horn. [12] And after Bhishma, a tremendous noise arose of chochs and cowhorns and pounding on drums. [14] Then Sri Krishna and Arjuna, who were standing in a mighty chariot yoked with white horses, blew their divine conchs. [15] Sri Krishna blew the conch named Panchajanya, and Arjuna blew that called Devadatta. The mighty Bhima blew the huge conch Paundra. [16] Yudhishthira, the king, the son of Kunti, blew the conch Anantavijaya; Nakula and Sahadeva blew their conchs as well. [17] Then the king of Kashi, the leading bowman, the great warrior Shikhandi, Dhrishtadyumna, Virata, [18] the invincible Satyaki, Drupada, all the sons of Draupadi, and the strong-armed son of Subhadra joined in, [19] and the noise tore through the heart of Duryodhana's army. Indeed the sound was tumultuous, echoing throughout heaven and earth. [20] Then, O Dhritarashtra, lord of the earth, having seen your son's forces set in their places and the fighting about to begin, Arjuna spoke these words to Sri Krishna: ARJUNA: [21] O Krishna, drive my chariot between the two armies. [22] I want to see those who desire to fight with me. With whom will this battle be fought? [23] I want to see those assembled to fight for Duryodhana, those who seek to please the evil-minded son of Dhritarashtra by engaging in war. SANJAYA: [24] Thus Arjuna spoke, and Sri Krishna, driving his splendid chariot between the two armies, [25] facing Bhishma and Drona and all the kings of the earth, said: "Arjuna, behold all the Kurus gathered together." [26] And Arjuna, standing between the two armies, saw fathers and grandfathers, teachers, uncles, and brothers, sons and grandsons, in-laws and friends. [27] Seeing his kinsmen established in opposition, Arjuna was overcome by sorrow. Despairing, he spoke these words: ARJUNA: [28] O Krishna, I see my own relations here anxious to fight, and my limbs grow weak; [29] my mouth is dry, my body shakes, and my hair is standing on end. [30] My skin burns, and the bow Gandiva has slipped from my hand. I am unable to stand; my mind seems to be whirling. [31] These signs bode evil for us. I do not see that any good can come from killing our relations in battle. [32] O Krishna, I have no desire for victory, or for a kingdom or pleasures. Of what use is a kingdom or pleasure or even life, [33] if those for whose sake we desire these things -- [34] teachers, fathers, sons, grandfathers, uncles, in-laws, grandsons, and others with family ties -- are engaging in this battle, renouncing their wealth and their lives? [35] Even if they were to kill me, I would not want to kill them, not even to become ruler of the three worlds. How much less for the earth alone? [36] O Krishna, what satisfaction could we find in killing Dhritarashtra's sons? We would become sinners by slaying these men, even though they are evil. [37] The sons of Dhritarashtra are related to us; therefore, we should not kill them. How can we gain happiness by killing members of our own family? [38] Though they are overpowered by greed and see no evil in destroying families or injuring friends, we see these evils. [39] Why shouldn't we turn away from this sin? [40] When a family declines, ancient traditions are destroyed. With them are lost the spiritual foundations for life, and the family loses its sense of unity. [41] Where there is no sense of unity, the women of the family become corrupt; and with the corruption of its women, society is plunged into chaos. [42] Social chaos is hell for the family and for those who have destroyed the family as well. It disrupts the process of spiritual evolution begun by our ancestors. [43] The timeless spiritual foundations of family and society would be destroyed bythese terrible deeds, which violate the unity of life. [44] It is said that those whose family dharma has been destroyed dwell in hell. [45] This is a great sin! We are prepared to kill our own relations out of greed for the pleasures of a kingdom. [46] Better for me if the sons of Dhritarashtra, weapons in hand, were to attack me in battle and kill me unarmed and unresisting. SANJAYA: [47] Overwhelmed by sorrow, Arjuna spoke these words. And casting away his bow and his arrows, he sat down in his chariot in the middle of the battlefield.

 

Franklin Edgerton translation  [the original edition included the Sanskrit script, plus transliteration; Edgerton's status as a great scholar of the Orient is indicated by the original publication of the translation in the Harvard University Press Oriental Series]: Dhrtarastra said: 1. In the Field of Right, the Kuru-field       Assembled ready to fight, My men and the sons of Pandu as well, What did they do, Sanjaya? Sanjaya said: 2. Seeing however the host of the sons of Pandu Arrayed, Duryodhana then Approached the Teacher (Drona) And spoke a word, the prince: 3. Behold of Pandu's sons this Great host, O Teacher! Arayed by Drupada's son, Thy Skillful pupil. 4. Here are heroes, great archers, Like unto Bhima and Arjuna in battle, Yuyudhana and Virata, And Drupada of the great car; 5. Dhrstaketu, Cekitana, And the heroic king of Benares, Purujit, and Kuntibhoja, And the Sibi-king, bull of men; 6. Yudhamanyu, the valorous, And Uttamaujas the heroic, The son of Subhadra, and the sons of Draupadi, All, aye all, men of great cars. 7. But of our men, who are the most distinguished Learn from me, best of brahmans, -- Who are the leaders of my host; To name them, I declare them to thee. 8. Thy good self, and Bhisma, and Karna, And battle-winning Krpa, Asvatthaman, and Vikarna, And the son of Somadatta too; 9. And many other heores, Giving up life for my sake; With various weapons and arms, All skilled in conflict. 10. (Although) insufficient (in number) this our Host is protected by (the wise) Bhisma; On the other hand, (while) sufficient, this their Host is protected by (the unskilled) Bhima. 11. And (so) in all movements, Stationed in your several places, Guard Bhisma above all, Each and every one of you. 12. Producing joy in his heart, The aged grandsire of the Kurus Roared a lion's roar on high, And blew his conch-shell, full of valor. 13. Then conch-shells and drums, Kettle-drums, cymbals, and trumpets, All at once were sounded; The sound was tremendous. 14. Then on the white-horse-yoked Mighty car standing, Madhava (krsna) and the son of Pandu (Arjuna) Blew their wondrous conch-shells: 15. Hrsikesia (Krsna) blew Pancajanya, Dhanamjaya (Arjuna) blew Devadatta, The great shell Paundra blew Wolf-belly (Bhima) of terrible deeds. 16. (The shell) Anantavijaya (blew) the king Yudhisthira, Kunti's son; Nakula and Sahadeva (Blew) Sughosa and Manipuspaka. 17. And the king of Benares, supreme archer, And sikhandin, of the great car, And Dhrstadyumna and Virata, And the unconquered Satyaki, 18. Drupada and the sons of Draupadi, All together, O king, And the great-armed son of Subhadra, Blew their conch-shells severally. 19. That sound Dhrtarastra's men's hearts did rend; And both sky and earth It made to resound, swelling aloft. 20. Then seeing arayed Dhrtarastra's sons, the ape-bannered (Arjuna), When the clash of arms had already begun, Lifted up his bow, the son of Pandu, 21. And to Hrsikesia then words Like these spoke, O king. Between the two armies Halt my chariot, O unshaken one, 22. Until I espy these That are drawn up eager to fight, (And see) with whom I must fight In this warlike enterprise. 23. I will see those who are going to fight, Who are here assembled, For Dhrtarastra's ill-minded son Eager to do service in battle. 24. Hrsikesia, thus addressed By Gudakesa, O son of Bharata, Between the two armies Halted the excellent car, 25. In front of Bhisma and Drona And all the kings, And said: Son of Prtha, behold these Assembled Kurus! 26. There the son of Prtha saw stationed Fathers and grandsires, Teachers, uncles, brothers, Sons, grandsons, and comrades too, 27. Fathers-in-law and friends as well, In both the two armies.  The son of Kunti, seeing them, All his kinsmen arrayed, 28. Filled with utmost compassion, Despondent, spoke these words: Seeing my own kinsfolk here, Krsna, That have drawn near eager to fight, 29. My limbs sink down, And my mouth becomes parched, And there is trembling in my body, And my hair stands on end. 30. (The bow) gandiva falls from my hand, And my skin, too, is burning, And I cannot stand still, And my mind seems to wander. 31. And I see portents That are adverse, Kesava; And I foresee no welfare, Having slain my kinsfolk in battle. 32. I wish no victory, Krsna, Nor kingdom nor joys; Of what use to us were kingdom, Govinda, Of what use enjoyments or life? 33. For whose sake we desire Kingdom, enjoyments, and happiness, They are drawn up here in battle, Giving up life and wealth: 34. Teachers, fathers, sons, Grandsires as well, Uncles, fathers-in-law, grandsons, Brothers-in-law, and (other) kinsfolk. 35. Them I do not wish to slay, Even though they slay (me), O slayer of Madhu, Even for three-world-rulership's Sake; how much less for the sake of earth! 36. Having slain Dhrtarastra's men, to us What joy would ensue, Janardana? Evil alone would light upon us, Did we slay these (our would-be) murderers. 37. Therefore we should not slay Dhrtarastra's men, our own kinsfolk, For ho, having slain our kinsfolk,  Could we be happy, Madhava? 38. Even if they do not see, Because their intelligence is destroyed by greed, The sin caused by destruction of family, And the crime involved in jury to a friend, 39. How should we not know enough To turn back from this wickedness, The sin caused by destruction of family Perceiving, O Janardana? 40. Upon the destruction of the familyh, perish The immemorial holy laws of the familyh; When the laws have perished, the whole family Lawlessnes overwhelms also. 41. Because of the prevalence of lawlessness, Krsna, The women of the family are corrupted; When the women are corrupted, O Vrsni-clansman, Mixture of caste ensues. 42. Mixture (of caste) leads to naught but hell For the destroyers of the family and for the family; For their ancestors fall (to hell), Because the rites of (giving) food and water are interrupted. 43. By these sins of family-destroyers, (Sins) which produce caste mixture, The caste laws are destroyed, And the eternal family laws. 44. When the family laws are destroyed, Janardana, then for men Dwelling in hell certainly Ensues: so we have heard (from the Holy Word). 45. Ah woe! 'Twas a great wickedness That we had resolved to commit, In that, through greed for the joys of kingship, We undertook to slay our kinsfolk. 46. If me unresisting, Weaponless, with weapons in their hands Dhratarastra's men whould slay in battle, That would be a safer course for me. 47. Thus speaking Arjuna in the battle Sat down in the box of the car, Letting fall his bow and arrows, His heart Smitten with grief.

W. Douglas P. Hill translation [Hill was a scholar of King's College, Cambridge University, and Principal of Narayan's High School in Benares, India]: Dhritarastra said: 1. On the Field of Right, the Kuru-Field, assembled, eager to fight, what did my warriors and the warriors of Pandu, O Sanjaya? Sanjaya said: 2. When he beheld the host of Pandu's warriors in array, then did king Duryodhana approach his master and speak a word: 3. See, O master, this great host of Pandu's sons, set in array by the wise pupil, the son of Drupada! 4. Here are men of prowess, bearing great bows, peers in the fight with Bhima and with Arjuna -- Yuyudhana and Virata and Drupada, lord of the mighty car, 5. Dhristaketu, Cekitana, and the strong king of the Kasis, Purujit, Kuntibhoja, and the mighty Sibian chief, 6. Yudhamanyu, the lusty, and strong Uttamaujas, Subhadra's son and the sons of Draupadi, all, yea all, lords of the mighty car. 7. Now of our host the chiefest learn, O noblest of the Twiceborn, the captains of my army; that thou mayest know them I declare them to thee. 8. Thyself, and Bhisma and Karna and Kripa, victor in battle, Asvatthaman and Vikarna and the son of Somadatta too, 9. And many another hero for my sake surrendering life; various the weapons and the arms they bear, and all are versed in war. 10. Guarded by Bhisma, this our force is all too weak; and all too strong that force of theirs, by Bhima guarded. 11. So stand in all the ranks according to your companies, and guard only Bhisma, every one of you! 12. To give him cheer the aged Kuru lord, the glorious sire, blew his shell, raising on high a roar as of a lion. 13. Thereupon shells and kettledrums, cymbals and drums, and trumpets, suddenly were sounded; tumultuous was that din. 14. Then standing in their mighty car  yoked with white horses, did Madhava and the son of Pandu blow their shells divine. 15. Hrisikesia blew Pancajanya, Dhanamjaya blew Devadatta; insatiable Bhima, whose deeds are dread, blew the great shell Paundra. 16. Yudhisthira the king, the son of Kunti, blew Anantavijaya; Nakula and Sahadeva blew Sughosa and Manipuspaka. 17. And Kasi's king, bowman supreme, and Sikhandin of the mighty car, Dhristadyumna and Virata and Styaki unsubdued, 18. Drupada and the sons of Draupadi, O lord of earth, and the strong-armed son of Subhadra -- on every side blew each his several shell. 19. That uproar rent the hearts of Dhritarastra's men; it made both sky and earth tumultuously resound. 20. Then Pandu's son, who bore the banner of the ape, beholding in array the host of Dhritarastra, when now the arrows had begun to fly, took up his bow, 21. And straightway spoke, O lord of earth, this word to Hrisikesia: Arjuna said: Between the armies set my car, O thou that fallest not, 22. While I behold them as they stand lusting for the fight, while I behold with whom must be my conflict in this hard toil of war, 23. And gaze on those assembled here to strive, eager in battle to fulfil the pleasure of Dhritarastra's perverse son. Sanjaya said: 24. Thus addressed by Gudakesa, Hrisikesa set the best of cars between the armies, Bharata, 25. Before the face of Bhisma and Drona and all the rulers of the earth, and said, "O son of Pritha, behold these Kurus assembled!" 26. There as they stood the son of Pritha saw fathers and grandfathers, masters, uncles, brothers, sons, and grandsons, ay, and comrades, 27. Fathers-in-law, and friends, in both armies. When he saw all these kinsmen in array, the son of Kunti 28. Was filled with deep compassion, and in despair he spoke this word: Arjuna said: O Krisna, when I see these kinsmen present here in act to fight, 29. My limbs grow faint, my mouth is parched, trembling lays hold upon my body, and my hair stands erect; 30. Gandiva slips from my hand, and my skin is afire; I cannot stand; my brain seems to reel. 31. Adverse omens I behold, O Kesava, nor if I kill my kinsmen in the fight do I foresee aught good. 32. I desire not victory, O Krisna, nor yet sovereignty, nor pleasures. What have we to do with sovereignty, Govinda? What with delights or life? 33. Those for whose sake we do desire sovereignty, delights, and pleasures, stand here in readiness to fight, surrendering life and wealth --  34. Masters, fathers and sons and grandsires too, uncles, fathers-in-law, grandsons, brothers-in-law, and other kin. 35. Then would I not slay, O madhusudana, though they slay me; not even to win the sovereignty of the three worlds -- how much less for earth! 36. If we slew Dhritarastra's men what pleasure should we win, Janardana? Guilt, guilt, would make its home with us, did we slay these criminals! 37. Therefore we must not slay Dhritarastra's men, who are our kin; for if we slew our kinsmen, how, Madhava, should we be happy? 38. Though these, whose wits are blind with greed, see not the sin that lies in the destruction of a family, nor crime in treachery, 39. Yet how should we not know avoidance of this guilt, we who see clearly the sin that lies in the destruction of a family, Janardana? 40. With the destruction of a family perish the family's eternal laws; and when the law has perished, the whole family yields to lawlessness. 41. When lawlessness prevails, O Krisna, the women of the family become corrupt; when women are corrupted, son of Vrisni, there appears caste-confusion. 42. To hell does this confusion bring the family and those who slay it; for when the ritual offerings of rice and water fail, their Fathers fall degraded.  43. By these sins of those who slay the family, these caste-confounding sins, are brought to naught the everlasting laws of clan and family. 44. For men whose family laws have been brought to naught, there is ordained an abode in hell, Janardana; so have we heard. 45. Alas, a grievous sin have we determined to commit, in that for greed of sovereignty and pleasure we are prepared to slay our kin! 46. If Dhritarastra's men, with weapons in their hands, should slay me in the fight, unresisting and unarmed, that were happier for me! Sanjaya said: 47. Thus spoke Arjuna on the field of battle, and sat down upon the chariot seat, dropping his arrows and his bow, his soul o-erwhelmed with grief.

 
 

W.J. Johnson translation [educated at the University of Sussex and Oxford University, Johnson was a research fellow in Indology, and now a lecturer in religious studies at the University of Wales]: Dhritarashtra said: 1. In the Field of the Law, the Kurus' Field, when my men and the Pandava men had come together so eager to fight, what did they do, Sanjaya? Sanjaya said: 2. Once he had seen the Pandava army drawn up for battle, King Duryodhana approached the teacher, Drona, and said: 3. "Master, behold this mighty army of Pandu's sons drawn up by your wise student Dhrishtadyumna, Drupada's son. 4. Here are champions, great archers, equals in battle of Bhima and ARjuna: Yuyudhana, Virata, and the great warrior Drupada, 5. Dhrishtaketu, Chekitana, and the dynamic king of the Kashis, Purujit, Kuntibhoja, and Shaibya, a bull among men, 6. Bold Yudhamanayu and valiant Uttamaujas, Subhadra's son, and the sons of Draupadi, great warriors to a man. 7. But now, greatest of brahmins, mark our chief men, the commanders of my army -- for you I shall list them by name: 8. Yourself, Bhishma, Karna, and Kripa, victorious in battle, Ashvatthaman, Vikarna, as well as Somadatta's son, 9. And many other champions who have given up their lives to my cause, all battle-hardened combatants, armed to the teeth. 10. Their force, protected by Bhima, is no match for ours; but ours is good enough for them -- it is protected by Bhishma. 11. So all of you, waiting now in your proper places -- you must guard Bhishma at every turn!" 12. Then the elder of the Kurus, the Grandfather, Bhishma, roared a great lion's roar, and blew vigorously on his conch, bringing joy to Duryodhana. 13. Thereupon conches, kettledrums, cymbals, drums, and horns suddenly blared out in a tumult of sound. 14. And so, as they stood in a great chariot yoked with white horses, krishna and ARjuna blew their divine conches -- 15. Krishna the conch Panchajanya, Arjuna Devadatta, and wolf-belly Bhima, so terrible in action, blew the great conch Paundra. 16. Yudhisthira, son of Kunti and king, blew Anantavijaya, Nakula and Sahadeva blew Sughosa and Manipushpala. 17. And the king of the Kashis, supreme bowman, Shikhandin the great warrior, Dhrishtadyumna and Virata, and Satyaki the unconquered. 18. Drupada and the sons of Draupadi, O King of the Earth, and the great-armed son of Subhadra, in unison blew their separate conches. 19. That sound lacerated the hearts of Dhritarashtra's sons -- an uproar that thundered from heaven to earth. 20. Then the ape-bannered Pandava, Arjuna, seeing Dhritarashtra's host drawn up for battle, raised his bow aloft as the clash of arms was coming on, 21. And, O King of the Earth, said to Krishna: "Achyuta, draw up my chariot between the two armies 22. That I may look on these men, at the ready, eager for battle, with whom I must engage in this great enterprise of war. 23. I would see those assembled here, straining to fight, eager to serve in battle Duryodhana, Dhritarashtra's evil-minded son." 24. Addressed thus by ARjuna, O Bharata, Krishna halted the great chariot between the two armies, 25. In front of Bishma and Drona, and all the lords of the eath, and said: "Look, Partha, these are the Kurus, all of them together." 26. There Arjuna saw, standing their ground, fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, 27. Fathers-in-law, and companions in both armies. And looking at all these kinsmen so arrayed, Arjuna, the son of Kunti, 28. Was overcome by deep compassion; and in despair he said: "Krishna, when I see these my own people eager to fight, on the brink, 29. My limbs grow heavy, and my mouth is parched, my body trembles, and my hair bristles, 30. My bow, Gandiva, falls from my hand, my skin's on fire, I can no longer stand -- my mind is reeling, 31. I see evil omens, Krishna: nothing good can come from slaughtering one's own family in battle -- I foresee it! 32. I have no desire for victory, Krishna, or kingship, or pleasures. What should we do with kingship, Govinda? What are pleasures to us? What is life? 33. The men for whose sake we desire kingship, enjoyment, and pleasures are precisely those drawn up for this battle, having abandoned their lives and riches. 34. Teachers, fathers, sons, as well as grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and kinsmen -- 35. I have no desire to kill them, Madhusudana, though they are killers themselves -- no, not for the lordship of the three worlds, let alone the earth! 36. Where is the joy for us, Janardana, in destroying Dhritarashtra's people? Having killed these murderers, evil would attach itself to us. 37. It follows, therefore, that we are not required to kill the sons of Dhritarashtra -- they are our own kinsmen, and having killed our own people, how could we be happy, Madhava? 38. And even if, because their minds are overwhelmed by greed, they cannot see the evil incurred by destroying one's own family, and the degradation involved in the betrayal of a friend, 39. How can we be so ignorant as not to recoil from this wrong? The evil incurred by destroying one's own family is plain to see, Janardana. 40. With the destruction of family the eternal family laws are lost; when the law is destroyed, lawlessness overpowers the entire family. 41. Krishna, because of overpowering lawlessness, the women of the family are corrupted; when women are corrupted, Varshneya, there is intermingling of the four estates. 42. And intermingling leads to hell for the family -- destroyers and the family, for their ancestors, robbed of their rice-ball and water offerings, fall back. 43. Through these evils of the family-destroyers, which cause intermingling of the four estates, caste laws and the eternal family laws are obliterated. 44. For men whose family laws have been obliterated we have heard that a place in hell is certain, Janardana. 45. Oh, ignominy! We are about to perpetrate a great evil -- out of sheer greed for kingdoms and pleasures, we are prepared to kill our own people. 46. It would be better for me if Dhritarashtra's armed men were to kill me in battle, unresisting and unarmed." 47. Having spoken this on the field of conflict, Arjuna sank down into the chariot, letting slip his bow and arrow, his mind distracted with grief.

P. Lal translation [native-born in India, Lal was professor of English literature at a college in Calcutta, and founder of a Writers Workshop there; he calls his translation a "transcreation"]: DHRITARASHTRA ASKED: Tell me, Sanjaya, what did the Pandavas and the Kauravas do, gathered on the sacred battlefield of Kurukshetra? SANJAYA REPLIED: Seeing the army of the Pandavas, Duryodhana went to his acharya Drona, and said: "Look at this vast army, under the command of Dhristadyumna; Heroes all of them, mighty bowmen rivalling Bhima and Arjuna; Yuyudhana, Virata, and Drupada; Dhristaketu, Chekitana, and the King of Varanasi, Purujit, Kuntibhoja, and Shaibya; Yudhamanu and uttamaujas, Abhimanyu, and the sons and grandsons of Drupada. And look at your army too -- I give you the names of our commanders: First of all, you, Bhishma, Karna, and Kripa; Ashvatthaman, Vikarna, and the son of Somadatta; And many others, all well-armed, eager to die if necessary for my sake. My army seems weak compared to theirs, mine marshalled by Bhishma, theirs by Bhima. Let orders be passed to protect Bhishma; let the troops form ranks." Bhishma, anxious to revive Duryodhana's spirits, blew fiercely on his conch, like a lion roaring. Conches, Kettledrums, horns and tabors blew suddenly. The noise was tremendous. Standing in their white-horsed chariot, Krishna and Arjuna blew their conches. Krishna's conch was called Panchajanya, Arjuna's Devadatta, and Bhima's Paundra. And Yudhisthira blew his conch of Endless Victory, Nakula his of Honey Tone, And Sahadeva his called the Jewel Blossom. Each blew his own conch -- the supreme archer, the King of Varanasi, the mighty charioteer Sikhandin, Dhristadyumna, Virata and the undefeated Satyaki; Drupada, too, and Darupadi's sons, and the strong-muscled Abhimanyu. And thunderous peal after peal, crashing through heaven and earth, shattered the morale of Dhritarashtra's camp. Seeing Dhritarashtra's men eager for war, and battle impending, Arjuna lifted his bow and turned to Krishna. ARJUNA SAID: Take my chariot, Krishna, between the two camps; let me know my enemy before I fight him. Who are the ones gathered here for bloodshed, flatterers of evil Duryodhana on sacred Kurukshetra? Krishna took the glittering chariot midfield, facing Bhishma, Drona and the lords of the earth, and said: "Here are the Kauravas, Arjuna." Arjuna saw, in the camps of both, his uncles and grandfathers, his brothers and cousins, his sons and grandsons, his friends, teachers, and acquaintances. He saw his kinsmen assembled for war, and pity stirred in him. ARJUNA SAID: I have seen my kinsmen gathered for war; my mouth is dry with fear, my limbs refuse to listen to me; trembling seizes me; my skin chafes, and the divine bow slips from my hand. Neither can I stand erect; my mind whirls and unholy omens appear before my eyes. In killing my brothers, Krishna, I cannot see anything noble -- I do not want this victory, this glory, this happiness. What is glory to us, Krishna, What are pleasures and life, if those who from us deserve glory, pleasure and life, are ready to fight us, having given up the world's delights -- our  uncles, sons and our grandfathers, our teachers, our eldest kinsmen, our dearest friends, too. I would not kill them, not for the three worlds, let alone the earth, O Krishna. I had rather they killed me. What joy is there in slaying Dhritarashtra's sons?  It is a terrible sin. I will not kill my kinsmen, Krishna; how could happiness be mine if I murder my brothers? Their reason obscured by greed, they may see no evil in the disunion of brothers, in hate against friends; but we, Krishna, we, the clear of mind who understand right and wrong -- should we not refrain from such evil acts? Honor disappears in the family when the family breaks up; and honor disappearing, impiety takes over. Where impiety rules, the women are corrupted; with the women corrupted, even caste is endangered. Intermixture of castes spells doom for the family as well as for the destroyers of the family; the spirits of the ancestors fall, denied rice-and-water homage. And by this looseness of the destroyers of the family is the age-old dharma of caste and the family destroyed. We have heard, Krishna, hell awaits the families which discard dharma. What a terrible thing it is to kill brothers, and cast covetous eyes on their land! Let the sons of Dhritarashtra kill me. I will not protest. Better be killed than kill. SANJAYA SAID: Arjuna flung away his bow and quiver, and slumped down on the seat of his glittering chariot, heavy with sorrow.

 

Juan Mascaro translation [a Cambridge University scholar and translator of other works of the literature of India]: DHRITA-RASHTRA 1. On the field of Truth, on the battlefield of life, what came to pass, Sanjaya, when my sons and their warriors faced those of my brother Pandu? SANJAYA 2. When your son Duryodhana saw the armies of the sons of Pandu, he went to his master in the art of war and spoke to him these words: 3. "See there, master, the vast army of the Pandavas well set in order of battle by the son of Drupada, your own wise pupil. 4. There can we see heroic warriors, powerful archers, as great as Bhima and Arjuna in battle: Yuyudahana and Virata and king Drupada of the great chariot of war. 5. And Dhrishta-ketu of the steadfast banner, and Chekitana, the king of the Chedis. We see the heroic king of Kasi, and Purujit the conqueror, and his brother Kunti-bhoja, and Saibya mighty among men. 6. And victorious Yudhamanyu, and powerful Uttamaujas; and Subhadra, the son of Arjuna, and the five princes of queen Draupadi. See them all in their chariots of war. 7. But hear also the names of our greatest warriors, the leaders of my own army. I will bring them to your memory. 8. There is yourself, my master in war, and also Bhishma, old and wise. There is Karna, the enemy of Arjuna, his half brother; and Kripa, victory of battles. There is your own son Asvatthama, and also my brother Vikarna. There is Saumadatti, king of the Bahikas. 9. And many other heroic warriors ready to give their lives for me -- all armed with manifold weapons, and al of them masters of war. 10. We can number our armies led by Bhishma, but innumerable seem their armies led by Bhima. 11. Stand therefore all firm in the line of battle. Let us all defend our leader Bhishma. 12. To encourage Duryodhana, Bishma, the glorious old warrior of the Kurus, sounded loud his war-cry like the roar of a lion, and then blew his far-sounding conch-shell. 13. Then the rumbling of war drums, the stirring sound of cymbals and trumpets, and the roaring of conch-shells and horns filled the sky with a fearful thunder. 14. Thereupon Khrishna of Madhava and Arjuna, the son of Pandu, standing in their glorious chariot drawn by white horses, answered the challenge and blew their divine conch-shells. 15. Khirshna, the Lord of the soul, blew his conch-shell Pancha-janya. Arjuna, the winner of treasure, sounded forth his own Deva-datta. His brother Bhima, of tremendous feats, blew his great conch-shell the Paundra. 16. Their eldest brother, king Hudhisthira, sounded his Eternal-Victory; and Nakula and Sahadeva the Sweet-sounding and the Jewel-blossom. 17. And the king of Kasi of the powerful bow, and Sihandi of the great war chariot, Dhrishta-dyumna and Virata, and Satyaki the never conquered; 18. And king Drupada and the sons of his daughter Draupadi; and Saubhadra, the heroic son of Arjuna, sounded from all sides their conch-shells of war. 19. At that fearful sound the earth and the heavens trembled, and also trembled the hearts of Duryodhana and his warriors. 20. The flight of arrows was now to begin and Arjuna, on whose banner was the symbol of an ape, saw Duryodhana and his warriors drawn up in their lines of battle. He thereupon took up his bow. 21. And spoke these words to Krishna: ARJUNA Drive my chariot, Krishna immortal, and place it between the two armies, 22. That I may see those warriors who stand there eager for battle, with whom I must now fight at the beginning of this war. 23. That I may see those who have come here eager and ready to fight, in their desire to do the will of the evil son of Dhrita-rashtra. SANJAYA 24. When Krishna heard the words of Arjuna, he drove their glorious chariot and placed it between the two armies. 25. And facing Bhishma and Drona and other royal rulers, he said: "See, Arjuna, the armies of the Kurus, gathered here on this field of battle." 26. Then Arjuna saw in both armies fathers, grandfathers, 27. sons, grandsons; fathers of wives, uncles, masters, 28. brothers, companions, and friends.  When Arjuna thus saw his kinsmen face to face in both lines of battle, he was overcome by grief and despair and thus he wpoke with a sinking heart. ARJUNA When I see all my kinsmen, Krishna, who have come here on this field of battle, 29. Life goes from my limbs and they sink, and my mouth is sear and dry; a trembling overcomes my body, and my hair shudders in horror; 30. My great bow Gandiva falls from my hands, and the skin over my flesh is burning; I am no longer able to stand, because my mind is whirling and wandering. 31. And I see forebodings of evil, Krishna. I cannot foresee any glory if I kill my own kinsmen in the sacrifice of battle 32. Because I have no wish for victory, Krishna, nor for a kingdom, nor for its pleasures. How can we want a kingdom, Govinda, or its pleasures or even life, 33. When those for whom we want a kingdom, and its pleasures, and the joys of life, are here in this field of battle about to give up their wealth and their life? 34. Facing us in the field of battle are teachers, fathers and sons; grandsons, grandfathers, wives' brothers; mothers' brothers and fathers of wives. 35. These I do not wish to slay, even if I myself am slain.Not even for the kingdom of three worlds: how much less for a kingdom of the earth! 36. If we kill these evil men, evil shall fall upon us: what joy in their death could we have, O janardana, mover of souls? 37. I cannot therefore kill my own kinsmen, the sons of king Dhritsa-rashtra, the brother of my own father. What happiness could we ever enjoy, if we killed our own kinsmen in battle? 38. Even if they, with minds overcome by greed, see no evil in the destruction of a family, see no sin in the treachery to friends, 39. Shall we not, who see the evil of destruction, shall we not refrain from this terrible deed? 40. The destruction of a family destroys its rituals of righteousness, and when the righteous rituals are no more, unrighteousness overcomes the whole family. 41. When unrighteous disorder prevails, the women sin and are impure; and when women are not pure, Krishna, there is disorder of castes, social confusion. 42. This disorder carries down to hell the family and the destroyers of the family. The spirits of their dead suffer in pain when deprived of the ritual offerings. 43. Those evil deeds of the destroyers of a family, which cause this social disorder, destroy the righteousness of birth and the ancestral rituals of righteousness. 44. And have we not heard that hell is waiting for those whose familiar rituals of righteousness are no more? 45. O day of darkness! What evil spirit moved our minds when for the sake of an earthly kingdom we came to this field of battle ready to kill our own people? 46. Better for me indeed if the sons of Dhrita-rashtra, with arms in hand, found me unarmed, unresisting, and killed me in the sruggle of war. SANJAYA 47. Thus spoke Arjuna in the field of battle, and letting fall his bow and arrows, he sank down in his chariot, his soul overcome by despair and grief.

Barbara Stoler Miller translation [Miller was an endowed professor of Asian and Middle Eastern Cultures at Barnard College in Columbia University, a leading translator of Sanskrit literature, and expert Indologist]: DHRITARASHTRA [1] Sanjaya, tell me what my sons and the sons of Pandu did when they met, wanting to batle on the field of Kuru, on the field of sacred duty. SANJAYA [2] Your son Duryodhana, the king, seeing the Pandava forces arrayed, approached his teacher Drona and spoke in command. [3] "My teacher, see the great Pandava army arrayed by Drupada's son, your pupil, intent on revenge. [4] Here are heroes, mighty archers equal to Bhima and ARjuna in warfare, Yuyudhana, Virata, and Drupada, your sworn foe on his great chariot. [5] Here, too, are Dhrishtaketu, Cekitana, and the brave king of Benares; Purujuit, Kuntibhoja, and the manly king of the Shibis. [6]Yudhamanyu is bold, and Uttamaujus is brave; the sons of Subhadra and Draupadi all command great chariots. [7] Now, honored priest,  mark the superb men on our side As I tell you the names of my army's leaders. [8] They are you and Bhishma, Karna and Kripa, a victor in battles, your own son Ashvatthama, Vikarna, and the son of Somadatta. [9] Many other heroes also risk their lives for my sake, bearing varied weapons and skilled in the ways of war. [10] Guarded by Bhishma, the strength of our army is without limit; but the strength of their army, guarded by Bhima, is limited. [11] In all the movements of battle,  you and your men, stationed according to plan, must guard Bhishma well!" [12] Bhishma, fiery elder of the Kurus, roared his lion's roar and blew his conch horn, exciting Duryodhana's delight. [13] Conches and kettledrums, cymbals, tabors, and trumpets were sounded at once and the din of tumult arose. [14] Standing on their great chariot yoked with white stallions, Krishna and Arjuna, Pandu's son, sounded their divine conches. [15] Krishna blew Pancajanya, won from a demon; Arjuna blew Devadatta, a gift of the gods; fierce wolf-bellied Bhima blew Paundra, his great conch of the east. [16] Yuddhisthira, Kunti's son, the king, blew Anantavijaya, conch of boundless victory; his twin brothers Nakula and Sahadeva blew conches resonant and jewel toned. [17] The king of Benares, a superb archer, and Shikhandin on his great chariot, Drishtadyumna, Virata, and indomitable Satyaki, all blew their conches. [18] Drupada, with his five grandsons and Subhadra's strong-armed son, each in turn blew their conches, O King. [19] The noise tore the hearts of Dhritarashtra's sons, and tumult echoed  through heaven and earth. [20] Arjuna, his war flag a rampant monkey, saw Dhritarashtra's sons assembled as weapons were ready to clash, and he lifted his bow. [21] He told his charioteer: "Krishna, halt my chariot between the armies! [22] Far enough for me to see these men who lust for war, ready to fight with me in the strain of battle. [23] I see men gathered here, eager to fight, bent on serving the folly of Dhritarashtra's son." [24] When Arjuna had spoken, Krishna halted their splendid chariot between the armies. [25] Facing Bhishma and Drona and all the great kings, he said, "Arjuna, see the Kuru men assembled here!" [26] Arjuna saw them standing there: fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, and friends. [27] He surveyed his elders and companions in both armies, all his kinsmen assembled together. [28] Dejected, filled with strange pity, he said this: "Krishna, I see my kinsmen gathered here, wanting war. [29] My limbs sink, my mouth is parched, my body trembles, the hair bristles on my flesh. [30] The magic bow slips from my hand, my skin burns, I cannot stand still, my mind reels. [31] I see omens of chaos, Krishna; I see no good  in killing my kinsmen in battle. [32] Krishna, I seek no victory, or kingship or pleasures. What use to us are kingship, delights, or life itself? [33] We sought kingship, delights, and pleasures for the sake of those assembled to abandon their lives and fortunes in battle. [34] They are teachers, fathers, sons, and grandfathers, uncles, grandsons, fathers and brothers of wives, and other men of our family. [35] I do not want to kill tghem even if I am killed, Krishna; not for the kingship of all three worlds, much less for the earth! [36] What joy is there for us, Krishna, in killing Dhritarashtra's sons? Evil will haunt us if we kill them, though their bows are drawn to kill. [37] Honor forbids us to kill our cousins, Dhritarashtra's sons; how can we know happiness if we kill our own kinsmen? [38] The greed that distorts their reason blinds them to the sin they commit in ruining the family, blinds them to the crime of betraying friends. [39] How can we ignore the wisdom of turning from this evil when we see the sin of family destruction, Krishna? [40] When the family is ruined, the timeless laws of family duty perish; and when duty is lost, chaos overwhelms the family. [41] In overwhelming chaos, Krishna, women of the family are corrupted; and when women are corupted, disorder is born in society. [42] This discord drags the violators and the family itself to hell; for ancestors fall when rites of offering rice and water lapse. [43] The sins of men who violate the family create disorder in society that undermines the constant laws  of caste and family duty. [44] Krishna, we have heard that a place in hell is reserved for men who undermine family duties. [45] I lament the great sin we commit when our greed for kingship and pleasures drives us to kill our kinsmen. [46] If Dhritarashtra's armed sons kill me in battle when I am unarmed and offer no resistance, it will be my reward." [47] Saying this in the time of war, Arjuna slumped into the chariot and laid down his bow and arrows, his mind tormented by grief.

 
 

Stephen Mitchell translation [Mitchell is primarily a poet, who has relied on the literal translations of others to create translations of the Hebrew Bible as well the Bhagavad Gita; for the Gita, Mitchell relied heavily on the translation, transliteration, and notes of Winthrop Sargeant's 1984 translation of the Gita] [Mitchell translates book 1 as prose, the remainder as poetry, in quatrains]: KING DHRITARASHTRA SAID: In the field of righteousness, the field of Kuru, tell me Sanjaya, what happened when my army and the Pandavas faced each other, eager for battle? THE POET SANJAYA SAID: Seeing the ranks of Pandavas' forces, Prince Duryodhana approached his teacher, Drona, and spoke these words: "Look at this great army, led by the son of Drupada, your worthy pupil. Many great warriors stand ready to do battle, many great archers, men as formidable as Bhima and ARjuna: Yuyudhana, Virata, the mighty Drupada, Dhrishtaketu, Chekitana, the heroic king of Benares, Purujit, Kuntibhoja, Shaibya that bull among men, bold Yudhamanyu, Uttamaujas famous for his courage, the son of Subhadra, and the sons of Draupadi, all of them great warriors. Now, most honored of priests, look at the great men on our side, the leaders of my army: you, first of all, then Bhishma, Karna, the always-victorious Kripa, Ashvatthama, Vikarna, the son of Somadatta, and many other heroes -- all of them skilled in war and armed with many kinds of weapons -- who are risking their lives for my sake. Limitless is this army of ours, led by Bhishma; but their army, led by Bhima, is limited. Wherever the battle moves, all of you must stand firm and make sure that Bhishma is well protected."       Then Bhishma, the aged grandfather of the Kurus, roared his lion's roar and blew a powerful blast on his conch horn, and Duryodhana's heart leapt with joy. Immediately all the conches blared, and the kettledrums, cymbals, trumpets, and drums: a deafening clamor. Standing in their great chariot yoked with white horses, Krishna and ARjuna blew their celestial conches: Krishna blew the conch called "Won from the Demon Panchajanya"; Arjuna blew "God Given"; ferocious, wolf-bellied Bhima blew the mighty conch calleld "King Paundra"; Prince Yuhisthira blew "Unending Victory"; Nakula and his twin, Sahadeva, blew "Great Noise" and "Jewel Bracelet"; the king of Benares that superb archer, the great warrior Shikhandi, Dhrishtadyumna, Virata, the unconquerable Satyaki, Drupada, Draupadi's sons, the huge-armed Abhimanyu -- all of them, O King, blew their conches at once. The uproar tore through the hearts of Dhritarashtra's men and echoed throughout heaven and earth.       Then Arjuna, looking at the battle ranks of Dhritarashtra's men, raised his bow as the weapons were about to clash, and said to Krishna, "Drive my chariot and stop between the two armies, so that I can see these warriors whom I am about to fight, drawn up and eager for battle. I want to look at the men gathered here ready to do battle service for Dhritarashtra's evil-minded son."       After Arjuna had spoken, Krishna drove the splendid chariot and brought it to a halt midway betwseen the two armies. Facing Bhishma, Drona, and the other great kings, he said: "Look, Arjuna. From here you can see al the Kurus who are gathered to do battle."       Arjuna saw them standing there: fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, fathers-in-law and friends, kinsmen on both sides, each side arrayed against the other. In despair, overwhelmed with pity, he said: "As I see my own kinsmen, gathered here, eager to fight, my legs weaken, my mouth dries, my body trembles, my hair stands on end, my skin burns, the bow Gandiva drops from my hand, I am beside myself, my mind reels. I see evil omens, Krishna; no good can come from killing my own kinsmen in battle. I have no desire for victory or for the pleasures of kingship. What good is kingship, or happiness, or life itself, when those for whose sake we desire them -- teachers, fathers, sons, grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen -- stand here in battle ranks, ready to give up their fortunes and their lives? Though they want to kill me, I have no desire to kill them, not even for the kingship of the three worlds, let alone for that of the earth. What joy would we have in killing Dhritarashtra's men? Evil will cling to us if we kill them, even though they are the aggressors. And it would be unworthy of us to kill our own kinsmen. How could we be happy if we did? Because their minds are overpowered by greed, they see no harm in destroying the family, no crime in treachery to friends. But we should know better, Krishna: clearly seeing the harm caused by the destruction of the family, we should turn back from this evil. When the family is destroyed, the ancient laws of family duty cease; when law ceases, lawlessness overwhelms the family; when lawlessness overwhelms the women of the family, they become corrupted; when wwomen are corrupted, the intermixture of castes is the inevitable result. Intermixture of castes drags down to hell both those who destroy the family and the family itself; the spirits of the ancestors fall, deprived of their offerings of rice and water. Such are the evils caused by those who destroy the family: because of the intermixture of castes, caste duties are obliterated and the permanent duties of the family as well. We have often heard, Krishna, that men whose family duties have been obliterated must live in hell forever. Alas! We are about to commit a great evil by killing our own kinsmen, because of our greed for the pleasures of kingship. It owuld be better of Dhritarashtra's men killed me in battle, unarmed and unresisting."       Having spoken these words, Arjuna sank down into the chariot and dropped his arrows and bow, his mind heavy with grief.

Swami Prabhavananda and Christopher Isherwood translation [Prabhavananda was a Guru in the Hindu faith, while Christopher Isherwood was not only a devotee but an important author in twentieth-century British literature] (this translation abridges, with a brief three-paragraph summary, all the verses up to Arjuna's order to Krishna about parking the chariot between the opposing armies): DHRITARASHTRA: Tell me, Sanjaya, what my sons and the sons of Pandu did, when they gathered on the sacred field of Kurukshetra eager for battle? .  .   .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . ARJUNA: Krishna the changeless, Halt my chariot  There where the warriors, Bold for the battle, Face their foemen. Between the armies There let me see them, The men I must fight with, Gathered together Now at the bidding Of him their leader, Blind Dhritarashtra's  Evil offspring: Such are my foes  In the war that is coming. SANJAYA (TO DHRITARASHTRA):      Then Krishna, subduer of the senses, thus requested by ARjuna, the conqueror of sloth, drove that most splendid of chariots into a place betweeen the two armies, confronting Bhisma, Drona and all those other rulers of the earth. And he said: "O Prince, behold the assembled Kurus!"       Then the prince looked on the army, and in both armies he recognized fathers and grandfathers, teachers, uncles, sons, brothers, grandsons, fathers-in-law, dear friends, and many other familiar faces.       When Kunti's son saw all those ranks of kinsmen, he was filled with deep compassion, and he spoke despairingly, as follows: ARJUNA: Krishna, Krishna, Now as I look on These my kinsmen Arrayed for battle, My limbs are weakened, My mouth is parching, My body trembles, My hair stands upright, My skin seems burning, The boy Gandiva Slips from my hand, My brain is whirling Round and round, I can stand no longer: Krishna, I see such  Omens of evil! What can we hope from  This killing of kinsmen? What do I want with  Victory, empire, Or their enjoyment? O Govinda, How can I care for Power or pleasure, My own life, even, When all these others, Teachers, fathers, Grandfathers, uncles, Sons and brothers, Husbands of sisters, Grandsons and cousins, For whose sake only I could enjoy them Stand here ready  To risk blood and wealth In war against us? Knower of all things, Though they should slay me How could I harm them? I cannot wish it: Never, never, Not though it won me The throne of the three worlds; How much the less for Earthly lordship! Krishna, hearing The prayers of all men, Tell me how can We hope to be happy Slaying the sons Of Dhritarashtra? Evil they may be, Worst of the wicked, Yet if we kill them Our sin is greater. How could we dare spill The blood that unites us? Where is joy in The killing of kinsmen? Foul their hearts are With greed, and blinded: They see no evil In breaking of blood-bonds, See no sin In  treason to comrades. But we, clear-sighted, Scanning the ruin Of families scattered, Should we not shun This crime, O Krishna? We know what fate falls On families broken: The rites are forgotten, Vice rots the remnant Defiling the women, And from their corruption Comes mixing of castes: The curse of confusion Degrades the victims And damns the destroyers. The rice and the water No longer are offered; The ancestors also Must fall dishonoured From home in heaven. Such is the crime Of the killers of kinsmen: The ancient, the sacred, Is broken, forgotten. Such is the doom Of the lost, without caste-rites: Darkness and doubting And hell forever. What is this crime I am planning, O Krishna? Murder most hateful, Murder of brothers! Am I indeed So greedy for greatness? Rather than this Let the evil children Of Dhritarashtra Come with their weapons  Against me in battle: I shall not struggle, I shall not strike them. Now let them kill me, That will be better. SANJAYA: Having spoken thus, Arjuna threw aside his arrows and his bow in the midst of the battlefield. He sat down on the seat of the chariot, and his heart was overcome with sorrow.

 
 

A.C. Bhaktivedanta Swami Prabhupada translation [a Guru of the Hindu faith, as well as scholar; his translation, both in print and on CD, contains the fullest collection of materials available in one volume] : [1] Dhrtarastra said: "O Sanjaya, after assembling in the place of pilgrimage at Kuruksetra, what did my sons and the sons of Pandu do, being desirous to fight?" [2] Sanjaya said: "O King, after looking over the army gathered bythe sons of Pandu, King Duryodhana went to his teacher and began to speak the following words: [3] 'O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple, the son of Drupada. [4] Here in this army there are many heroic bowmen equal in fighting to Bhima and ARjuna; there are also great fighters like Yuyudhana, Virata, and Drupada. [5] There are also great, heroic, powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja, and Sabiya. [6] There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters. [7] O best of the brahmanas, for your information, let me tell you about the captains who are especially qualified to lead my military force. [8] There are personalities like yourself, Bhisma, Karna, Krpa, Asvatthama, Vikarna, and the son of Somadatta called Bhurisrava, who are always victorious in battle. [9] There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science. [10] Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited. [11] Now all of you must give full support to Grandfather Bhisma, standing at your respective strategic points in the phalanx of the army.' [12] Then Bhisma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly like the sound of a lion, giving Duryodhana joy. [13] After that, the conchshells, bugles, trumpets, drums, and horns were all suddenly sounded, and the combined sound was tumultuous. [14] On the other side, both Lord Krsna and Arjuna, stationed on a great chariot drawn byu white horses, sounded their transcendental conchshells. [15] Then Lord Krsna bleww His conchshell called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of Herculean tasks, blew his terrific conchshell called Paundram. [16-18] King Yudhisthira, the son of Kunti, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata, and the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the son of Subhadra, greatly armed, all blew their respective conchshells. [19] The blowing of these different conchshells became uproarious, and thus, vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra. [20] O King, at that time Arjuna, the son of Pandu, who was seated in his chariot, his flag marked with Hanuman, took up his bow and prepared to shoot his arrows, looking at the sons of Dhrtarastra. O King, Arjuna then spoke to Hriskesa [Krsna] these words: [21-22] Arjuna said: 'O infallible one, please draw my chariot between the two armies so that I may see who is present here, who is desirous of fighting, and with whom I must contend in this great battle attempt. [23] Let me see those who have come here to fight, wishing to please the evil-minded son of Dhrtarastra.'" [24] Sanjaya said: "O descendant of Bharata, being thus addressed by Arjuna, Lord Krsna drew up the fine chariot in the midst of the armies of both parties. [25] In the presence of Bhisma, Drona and all other chieftains of the world, Hrsikesia, the Lord, said, 'Just behold, Partha, all the Kurus who are assembled here.' [26] There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his father-in-law and well-wishers -- all present there. [27] When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus -- [28] Arjuna said: 'My dear Krsna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quake and my mouth drying up. [29] My whole body is trembling, and my hair is standing on end. My bow Gandiva is slipping from my hand, and my skin is burning. [30] I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I foresee only evil, O killer of the Kesi demon. [31] I do not see how anyh good can come from killing my own kinsmen in this battle, nor can I, my dear Krsna, desire any subsequent victory, kingdom, or happiness. [32-35] O Govinda, of what avail to us are kingdoms, happiness, or even life itself when all those for whom we may desire them are now arrayed in this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive? O maintainer of all creatures, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. [36] Sin will overcome us if we slay such agressors. Therefore it is not proper for us to kill the osns of Dhrtarastra and our friends. WHat should we gain, O Krsna, husband of the goddess of fortgune, sand how could we be happy by killing our own kinsmen? [37-38] O Janardana, although these men, overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts? [39] With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligious practice. [40] When irreligion is prominent in the family, O Krsna, the women of the family become corrupt and from the degradation of womanhood, O descendant of Vrsna, comes unwanted progeny. [41] When there is increase of unwanted population, a hellish situation is created both for the family and for those who destroy the family tradition. In such corrupt families, there is no offering of oblations pof food and water to the ancestors. [42] Due to the evil deeds of the destroyers of family tradition, all kinds of community projects and family welfare activities are devastated. [43] O Krsna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell. [44] Alas, how strange it is that we are preparing to commit greatly sinful acts, driven by the desire to enjoy royal happiness. [45] I would consider it better for the sons of Dhrtarastra to kill me unarmed and unresisting, rather than fight with them.'" [46] Sanjaya said: "Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief."

S. Radhakrishnan translation [Radhakrishnan was born in India, and  a professor, philosopher, diplomat, and both vice-president and president of India]: Dhrtarastra said: [1] "In the field of righteousness, the field of the Kurus, when my people and the sons of Pandu had gathered together, eager for batrlle, what did they do, O Sanjaya?" Sanjaya said: [2] "Then, Duryodhana the prince, having seen the army of the Pandavas drawn up in batle order, approached his teacher and spoke this word: [3] 'Behold, O Teacher, this mighty army of the sons of Pandu organized by thy wise pupil, the son of Drupada. [4] Here are heroes, great bowmen equal in battle to Bhima and Arjuna --  Yuyudhana, Virata, and Drupada, a mighty warrior. [5] Dhrstaketu, Cekitana, and the valiant King of Kasi, also Purujit, Kuntibhoja, and Saaibya the foremost of men. [6] Yudhamanyu, the strong and Uttamauja, the brave; and also the son of Subhadra and sons of Draupadi, all of them great warriors. [7] Know also, O Best of the twiceborn, the leaders of my army, those who are most distinguished among us, I will name them now for thy information. [8] Thyself and Bhisma and Karna and Kkrpa, ever victorious in battle; Assvatthaman, Vikarna, and also the son of Somaddatta. [9] And many other heroes who have risked their lives for my sake. They are armed with many kinds of weapons and are all welll skilled in war. [10] Unlimited is this army of ours which is guarded by Bhisma, while that army of theirs which is guaraded by Bhima is limited. [11] Therefore do ye all support Bhisma, standing firm in all the fronts, in your respective ranks.' [12] In order to cheer him up, the aged Kuru, his valiant grandsire, roared aloud like a lion and blew his conch. [13] Then conches and kettledrums, tabors and drums and horns suddenly were struck and the noise was tumultuous. [14] When stationed in their great chariot,  yoked to white horses, Krsna and Arjuna blew their celestial conches. [15] Krsna blew his Pancajanya and Arjuna his Devadatta and Bhima of terrific deeds blew his mighty conch, Paundra.  [16] Prince Yudhisthira, the son of Kunti, blew his Anantavijaya, and Nakula and Sahadeva blew their Sughosa and Manipuspaka. [17] And the king of Kasi, the Chief of archers, Sikhandin, the great warrior, Dhrstadyumna and Virata and the invincible Satyaki. [18] Drupada and the sons of Draupadi, O Lord of earth, and the strong-armed son of Subhadra, on all sides blew their respective conches. [19] The tumultuous uproar resounding through earth and sky rent the hearts of Dhrtarastra's sons. [20] Then Arjuna, whose banner bore the crest of Hanuman, looked at the sons of Dhrtarastra drawn up in battle order; and as the flight of missles (almost) started, he took up his bow. [21] And, O Lord of earth, he spoke this word to Hrsikesia (Krsna): 'Draw up my chariot, O Acyuta (Krsna), between the two armies, [22] So that I may observe these men standing, eager for battle, with whom I have to contend in this strife of war. [23] I wish to look at those who are assembled here, ready to fight and eager to achieve in battle what is dear to the evil-minded son of Dhrtarastra.' [24] Thus addressed by Gudakesa (Arjuna), Hriskesia (Krsna) drew up that best of chariots, O Bharata (Dhrtarastra), between the two armies. [25] In front of Bhisma, Drona and all the chiefs he said: 'Behold, O Partha (Arjuna), these Kurus assembled (here).' [26] There saw Arjuna standing fathers and grandfathers, teachers, uncles, brothers, sons and grandsons as also companions, [27] And also fathers-in-law and friends in both the armies. When the son of Kunti (Arjuna) saw all these kinsmen thus standing arrayed, [28] He was overcome with great compassoin and uttered this in sadness: 'When I see my own people arrayed and eager for fight, O Krsna, [29] My limbs quail, my mouth goes dry, my body shakes and my hair stands on end. [30] (The bow) Gandiva slips from my hand and my skin too is burning all over. I am not able to stand steady. My mind is reeling. [31] And I see evil omens, O Kesava (Krsna), nor do I foresee any good by slaying my own people in the fight. [32] I do not long for victory, O Krsna, nor kingdom, nor pleasures. Of what use is kingdom to us, O Krsna, or enjoyment or even life? [33] Those for whose sake we desire kingdom, enjoyments, and pleasures, they stand here in battle, renouncing their lives and riches: [34] Teachers, fathers, sons and also grandfathers; uncles and fathers-in-law, grandsons and brothers-in-law and (other) kinsmen. [35] These I would not consent to kill, though they kill me, O Madhusudana (Krsna), even for the kingdom of the three worlds; how much less for the sake of the earth? [36] What pleasure can be ours, O Krsna, after we have slain the sons of Dhrtarastra? Only sin will accrue to us if we kill these malignants. [37] So it is not right that we slay our kinsmen, the sons of Dhrtarastra. Indeed, how can we be happy, O Madhava (Krsna), if we kill our own people? [38] Even if these whose minds are overpowered by greed see no wrong in the destruction of the family and no crime in treachery to friends, [39] Why should we not have the wisdom to turn away from this sin, O Janardana (Krsna), we who see the wrong in the destruction of the family? [40] In the ruin of a family, its ancient laws are destroyed; and when the laws perish, the whole family yields  to lawlessness. [41] And when lawlessness prevails, O Varsneya (Krsna), the women of the family become corrupted, and when women are corrupted, confusion of castes arises. [42] And to hell does this confusion bring the family itself as well as those who have destroyed it. For the spirits of their ancestors fall, deprived of their offerings of rice and water. [43] By the misdeeds of those who destroy a family and create confusion of varnas [castes], the immemorial laws of the caste and the family are destroyed. [44] And we have heard it said, O Janardana (Krsna), that the men of the families whose laws are destroyed needs must live in hell. [45] Alas, what a great sin have we resolved to commit in striving to slay our own people through our greed for the pleasures of the kingdom! [46] Far better would it be for me if the sons of Dhrtarastra, with weapons in hand, should slay me in the battle, while I remain unresisting and unarmed. [47] Having spoken thus on the (field of) battle, Arjuna sank down on the seat of his chariot, casting away his bow and arrow, his spirit overwhelmed by sorrow.

 
 
 

Winthrop Sargeant (1984) translation [Sargeant is a non-academic  amateur who became a scholarly expert through devotion to the subject; the apparatus of this edition rivals that of A.C. Bhaktivedanta Swami Prabhupada, but is less intrusive in a particular religious or philosophical slant in the translation or interpretation]: Dhrtarastra spoke: [1] "When in the field of virtue, in the field of Kuru, Assembled together, desiring to fight, What did my army and that of the Sons of Pandu, do, Samjaya? Samjaya spoke: [2] "Seeing indeed the amry Of the Sons of Pandu arayed, King Duryodhana, approaching the Master (Drona) Spoke this word: [3] 'Behold, O Master, this great army Of the Sons of Pandu Arrayed by the Son of Drupada, Wise byu thine instruction. [4] Here are heroes, mighty archers, Equal in battle to Bhima and ARjuna, Yuyudhana and Virata, And Drupada, the great warrior; [5]Dhrstaketu, Cekitana And the valorous King of the Kasis Purujit and Kuntibhoja And Saibya, bull among men; [6] And mighty Yudhamanyu And valorous Uttamaujas; The Son of Subhadra and the Sons of Draupadi, All indeed great warriors. [7] Those of ours who are indeed distinguished, Know them, O Highest of the Twice-born! The leaders of my army I name to thee by proper names: [8] Your Lordship and Bhisma and Karna And Krpa, always victorious in battle, Asvatthaman and Vikarna And the Son of Somadatta also; [9] And many other heroes Whose lives are risked for my sake, Attacking with various weapons, All skilled in battle. [10] Insufficient is that force of ours By Bhisma guarded; Sufficient, though, this of these, The force by Bhima guarded. [11] And on all movements, Stationed each in his respective place, P{rotect ye Bhisma, All of you, indeed.' [12] Making him (Duryodhana) happy, The aged Kuru, the Grandsire, Roaring a lion's roar on high, Blew his conch horn powerfully. [13] And thereupon the conch horns and the kettledrums, The cymbals, drums, and bull-mouths (trumpets) All at once were sounded, The uproar was tremendous. [14] Then, standing in the great chariot Yoked with white horses, The Descendant of Madhu (Krishna) and the Son of Pandu (Arjuna) Sounded forth their divine conch horns. [15] The Bristling Haired One (Krishna) (blew) Pancanjanya, Conqueror of Wealth (Arjuna) blew Devadatta, While the Wolf-bellied (Bhima) terrible in action, Blew the great conch horn Paundra. [16] The king, son of Kunti, yudhisthira, Blew Anantavijaya; Nakula and Sahadeva Blew Sughosa and Manipuspaka, [17] And the King of the Kasis, supreme archer, And Sikhandin, that great warrior, Dhrstadyumna and Virata And Satyaki, the invincible; [18] Drupada and the Sons of Draupadi, All together, O Lord of the Earth, And the strong-armed Son of Subhadra Blew their conch horns, each his own. [19] The noise burst asunder The hearts of the Sons of Dhrtarastra, And the tumult caused The sky and the earth to resound. [20] Then, having seen the Sons of Dhrtarastra Drawn up in battle array, Raising his bow as the clash of weapons began, The Monkey-Bannered Son of Pandu (Arjuna) [21] To the Bristling -Haired one (krishna) then Spoke this word: 'O Lord of the Earth, Cause my chariot to stand in the middle Between the two armies, Imperishable One, [22] Until I behold these warriors,  Battle-hungry and arrayed. With whom must I fight In undertaking this battle? [23] Behold those who are about to give battle, Here come together, Wishing to do service in warfare For the evil-minded Son of Dhrtarastra (Duryodhana).' [24] Thus the Bristling-Haired One (Krishna) was addressed By the Thick-Haired One (Arjuna), O Descendant of Bharata     (Dhrtarastra) Havinbg caused the chief chariot To stand in the middle between the two armies. [25] Before the eyes of Bhisma and Drona And all these rulers of the earth, Said the Son of Prtha (Arjuna): 'Behold these, The Kurus assembled.' [26] There the Son of Prtha (Arjuna) saw standing Fathers, then grandfathers, Teachers, maternal uncles, brothers, Sons, grandsons, friends as well; [27] Fathers-in-law, companions, In the two armies, in all two, Contemplating them, all his kinsmen, arrayed, He the Son of Kunti (Arjuna), [28] Filled with infinite pity, Desponding, this he said: 'Having seen this, my own people, Krishna, Desiring to fight, approaching, [29] My limbs sink down, And my mouth dries up, And my body trembles, And my hair stands on end. [30]Gandiva (Arjuna's bow) falls from (my) hand, And my skin burns, And I am unable to remain as I am, And my mind seems to ramble, [31] And I perceive inauspicious omens, O Handsome-haired One (Krishna), And I foresee misfortune In destroying my own people in battle. [32] I do not desire victory, Krishna, Nor kingship nor pleasures. What to us is kingship, Chief of Cowherds (Krishna)? What are enjoyments, even life? [33] Those for whose sake we desire Kingship, enjoyments and pleasures, They, these arrayed here in battle, Abandoning lives and riches, [34] Teachers, fathers, sons, And also grandfathers, Maternal uncles, fathers-in-law, grandsons, Brothers-in-law, thus kinsmen. [35] I do not desire to kill Them who are bent on killing, Slayer of Madhu (Krishna), Even for the sovereignty of the three worlds, How then for the earth? [36] What joy to us should it be To strike down the Sons of Dhrtarastra, O Agitator of Men (Krishna)? Evil thus should cling to us Having killed these aggressors. [37] Therefore we are not justified in killing The Sons of Dhratarstra, our own kinsmen. How, having killed our own people, Should we be happy, Descendant of Madhu (Krishna)? [38] Even if they do not perceive, Those whose thoughts are overpowered by greed, The wrong caused by destruction of family, And the crime of treachery to friend, [39] Why should we not know enough To turn back, through discernment, From this evil, the wrong caused By destruction of family, O Agitator of Men (Janardana/Krishna)? [40] In the destruction of family The ancient family laws vanish; When the law has perished, Lawlessness overpowers the entire family also. [41] Because of the ascendancy of lawlessness, Krishna, The family womenh are corrupted; When women are corrupted, O Clansman of Vrsna (Krishna), The intermixture of caste is born. [42] Intermixture is to hell For the family destroyers and for the family, too; The ancaestors of these indeed fall, Deprived of rites of rice and water. [43] By these wrongs of the family desktroyers, Producing intermixture of caste, Caste duties are abolished, And eternal family laws also. [44] Men whose family laws have been obliterated, O Agitator of Men (Janardana/Krishna), Dwell indefinitely in hell, Thus we have heard repeatedly. [45] Aho! Alas! We are resolved To do a great evil, Which is to be intent on killing Our own people through greed for royal pleasures. [46] If the armed Sons of Dhrtarastra Should kill me in battle While I was unresisting and unarmed, This would be to me a greater happiness. [47] Thus having spoken, in the battle, Arjuna sat down upon the seat of the chariot, Throwing down both arrow and bow, With a heart overcome by sorrow.

Winthrop Sargeant (1994) translation [see the comments on the 1984 Sargeant translation; this version is simplified in every sense, the size of the book being smaller than a pack of cigarettes -- truly a "pocket" translation]: [1] Dhritarashtra spoke: When they were in the field of virtue, in the field of the Kurus, assembled together, desiring to fight, what did my army and that of the sons of Pandu do, Sanjaya? [2] Sanjaya spoke: Seeing indeed the army of the sons of Pandu arrayed, King Duryodhana, approaching his Master (Drona) spoke these words: [3] 'Behold, O Master, this great army of the sons of Pandu arrayed by the son of Drupada, wise by your instruction. [4] Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana and Virata, and Drupada, the great warrior; [5] Dhrishtaketu, Chekitana, and the valorous King of Kashi, Pruojit and Kuntibhoja and Shaibya, bull among men; [6] And mighty Yudhamanyu and valorous Uttamaujas; the son of Subhadra and the sons of Draupadi, all indeed great warriors. [7] Those of ours who are indeed distinguished, know them! O highest of the Twiceborn, the leaders of my army I name for you by proper names: [8] Your Lordship and Bhishma and Karna and Kripa, always victorious in battle, Shvatthama and Vikarna and the son of Somadatta also; [9] And many other heroes whose lives are risked for my sake, attacking with various weapons, all skilled in battle. [10] Sufficient is that force of ours guarded by Bhishma; insufficient, though, is the force guarded by Bhima. [11] And in all movements, stationed each in his respective place, all of you, indeed protect Bhishma!' [12] Making him (Duryodhana) happy, the aged Kuru, his grandsire, roaring like a lion, blew his conch horn powerfully. [13] And thereupon the conch horns and the kettledrums, the cymbals, drums and trumpets all at once were sounded. The uproar was tremendous. [14] Then, standing in the great chariot yoked with white horses, Krishna and ARjuna sounded forth their divine conch horns. [15] Krishna blew his Panchajanya; Arjuna blew Devadatta, while Bhima, terrible in action, blew the great conch horn Paundra. [16] King Hudhisthira, son of Kunti, blew Anantavijaya; Nakula and Sahadeva blew Sughosa and Manipushpaka. [17] And the King  of Kashi, supreme archer, and SHikhandi, that great warrior, Dhrishtadymna and Virata and Satyaki, the invincible; [18] Drupada and the sons of Draupadi all together, O Lord of the Earth, and the strong armed son of Subhadra blew their conch horns, each his own. [19] The noise burst asunder the hearts of the sons of Dhritarashtra, and the tumult caused the sky and the earth to resound. [20] Then Arjuna, having seen the sons of Dhritarashtra drawn up in battle array, raised his bow as the clash of weapons began. [21] Arjuna then spoke these words to Krishna: 'O Lord of the earth, cause my chariot to stand in the middle between the two armies, imperishable one, [22] Until I behold these warriors, battle-hungry and arrayed. With whom must I fight in undertaking this battle? [23] I behold those who are about to give battle, having come together here, wishing to do service in warfare for the evil-minded son of Dhritarashtra (Duryodhana).' [24] Thus Krishna was addressed by Arjuna, O Dhritarashtra, having caused the chief chariot to stand in the middle between the two armies. [25] Before the eyes of Bhishma and Drona and all these rulers of the earth, Arjuna said: 'Behold these Kurus assembled. [26] Arjuna saw standing there fathers, then grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends as well; [27] Arjuna saw fathers-in-law, companions, in the two armies, and contemplated all his kinsmen, arrayed. [28] Filled with infinite pity, despondent, he said this: 'Having seen my own people, Krishna, desiring to fight, approaching, [29] My limbs sink down, my mouth dries up, my body trembles, and my hair stands on end; [30] Gandiva (Arjuna's bow) falls from (my) hand, my skin burns, I am unable to remain as I am, and my mind seems to ramble. [31] I perceive inauspicious omens, O Krishna, and I foresee misfortune in destroying my own people in battle. [32] I do not desire victory, Krishna, nor kingship nor pleasures. What is kingship to us, Krishna? WHat are enjoyments, even life? [33] Those for whose sake we desire kingship, enjoyments, and pleasures, they are arrayed here in battle, abandoning their lives and riches. [34] Teachers, fathers, sons, and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen. [35] I do not desire to kill them who are bent on killing, Krishna, even for the sovereignty of the three worlds. How much less then for the earth! [36] What joy would it be for us to strike down the sons of Dhritarashtra, O Krishna? Evil thus would cling to us, having killed these aggressors. [37] Therefore we are not justified in killing the sons of Dhritarashtra, our own kinsmen. How, having killed our own pepople, could we be happy, Krishna? [38] Even if those whose thoughts are overpowered by greed do not perceive the wrong caused by the destruction of the family, and the crime of treachery to friends, [39] Why should we not know enough to turn back from this evil, through discernment of the wrong caused by the destruction of the family, O Krishna? [40] In the destruction of the family, the ancient family laws vanish; when the law has perished, lawlessness overpowers the entire family also. [41] Because of the ascendancy of lawlessness, Krishna, the family women are corrupted; when women are corrupted, O Krishna, the intermixture of caste is born. [42] Intermixture brings to hell the family destroyers and the family, too; the ancestors of these indeed fall, deprived of offerings of rice and water. [43] By these wrongs of the family destroyers, producing intermixture of caste, caste duties are abolished, and eternal family laws also. [44] Men whose family laws have been obliterated, O Krishna, dwell indefinitely in hell, thus we have heard repeatedly, [45] Ah! Alas! We are resolved to do a great evil, which is to be intent on killing our own people, through greed for royal pleasures. [46] If the armed sons of Dhritarashtra should kill me in battle while I was unresisting and unarmed, this would be a greater happiness for me. [47] Thus having spoken on the battlefield, Arjuna sat down upon the seat of the chariot, throwing down both arrow and bow, with a heart overcome by sorrow.

 
 
 

J.A.B. Van Buitenen translation [Van Buitenen, a professor of Sanskrit and Indic Studies at the University of Chicago, was one of the great Indologists of the second half of the twentieth century; his death before he could complete his translation of the whole Mahabharata deprived readers of English of an expert modern translation of the entire epic]: Dhrtarastra said:       When in the Field of the Kurus, the Field of the Law, my troops and the Pandavas had massed belligerently, what did they do, Samjaya? Samjaya said:       When King Duryodhana saw the Pandavas' army arrayed, he approached the Teacher and said, "Look at that mighty host of the sons of Pandu, marshaled by Drupada's son, your sagacious student! There are champions there, great archers, the likes of Bhima and Arjuna in battle -- Yuyudhana, Virata, the great warrior Drupada, Dhrstaketu, Cekitana, the gallant king of the Kasis, Purujit Kuntibhoja, and the Saibya, a bull among men, valiant Yudhamanyu and gallant Uttamaujas, Saubhadra and the Draupadeyas, all good warriors. But now hear, best of brahmins, about our outstanding men, the leaders of my army. I mention them by name: yourself, Bhisma, Karna, Krpa, Samitimjaya, Asvatthaman, Vikarna, the son of Somadatta, and many other heroes who are laying down their lives for me, all experienced fighters with many kinds of weapons. Their army, protected by Bhima, is no match for us, but this army, protected by Bhisma, is a match for them. All of you, stationed at your positions, must defend Bhisma at all passages!"       Then grandfather, the majestic elder of the Kurus, roared loud his lion's roar, bringing joy to Duryodhana, and blew his conch. On a sudden, thereupon, conches, kettledrums, cymbals, drums, and clarions were sounded, and there was a terrifying noise. The Madhava and Pandava, standing on their chariot yoked with the four white horses, both blew their conches -- Hrsikesia his Pancajanya, Dhanamjaya his Devadatta. Wolf-Belly of the terrible deeds blew his great conch Paundra. Nakula and Sahadeva their Sughosa and Manipuspaka. The Kasi king, a great archer, the mighty warrior Sikhandin, Dhrstadyumna, Virata and the undefeated Satyaki, Drupada and all the Draupadeyas, O king of the earth, and strong-armed Saubhadra, each blew his conch. The sound rent the hearts of the Dhartarastras and reverberated fearfully through sky and earth.       The ape-bannered Pandava, seeing the Dhartarastras in position, lifted his bow when the clash of arms began, O king, and said to hrsikesia, "Acyuta, station my chariot in between the two armies, far enough fore me to see the eager warriors in position -- for, who am I to fight in this enterprise of war? I want to see the men who are about to give battle, who have come together here to do a favor to the evil-spirited Duryodhana."       At Gudakesa's words, O Bharata, Hrsikesia stationed the fine chariot between the two armies, before Bhisma, Drona, and all the kings, and he said to the Partha, "Behold the Kurus assembled!" The Partha saw them stand there, fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in-law, and good companions, in both armies. Watching all his relatives stand arrayed, he was overcome with the greatest compassion, and he said despairingling, "Krsna, when I see all my family poised for war, my limbs falter and my mouth goes dry. There is a tremor in my body and my hairs bristle. Gandiva is slipping from my hand and my skin is burning, I am not able to hold my ground and my mind seems to whirl. And I see contrary portents, Kesava, but I see no good to come from killing my family in battle! I do not wish victory, Kesava, nor kingship and pleasures. What use is kingship to us, Govinda? What use are comforts and life? The very men for whose sake we want kingship, comforts, and joy, stand in line to battle us, forfeiting their hard-to-relinquish lives! Teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives in law -- I do not want to kill them, though they be killers, Madhusudana, even for the sovereignty of the three worlds, let alone earth!       "What joy is left, Janardana, after we have killed the Dhartarastras? Nothing but guilt will accrue to us if we kill these assassins! Therefore we must not kill the Dhartarastras and our kin, for how can we be happy when we have killed family, Madhava? Even if their minds are so sick with greed that they do not see the evil that is brought on by the destruction of family, and the crime that lurks in the betrayal of friendship, how can we fail to know enough to shrink from this crime, we who do see the evil brought on by the destruction of family, Janardana?       "With the destruction of family, the eternal family Laws are destroyed. When Law is destroyed, lawlessness besets the entire family. From the prevalence of lawlessness, the women of the family become corrupt, Krsna; when the women are corrupt, there is class miscegenation, and miscegenation leads to hell for family killers and family. Their ancestors tumble, their rites of riceball and water disrupted. These evils of family killers that bring about class miscegenation cause the sempiternal class Laws and family Laws to be cast aside. For men who have cast aside their family Laws a place in hell is assured, as we have been told.       "Woe! We have resolved to commit a great crime as we stand ready to kill family out of greed for kingship and pleasures! It were healthier for me if the Dhartarastras, weapons in hand, were to kill me, unarmed and defenseless, on the battlefield!"       Having spoken thus, on that field of battle, Arjuna sat down in the chariot pit, letting go of arrows and bow, his heart anguished with grief.

R[obert] C. Zaehner translation [Zaehner was an endowed professor of Eastern Religions and Ethics at Oxford University]: Dhritarashtra said:       [1] On the field of justice, the Kuru-field, my men and the sons of Pandu too [stand] massed together ready for the fight. What, Sanjaya, did they do? Sanjaya said:       [2] "Then did Duryodhana, the king, seeing the ranks of Pandu's sons drawn up [for battle[, approach the teacher, [Drona,] with these words:        [3] 'Teacher, behold this mighty host of Pandu's sons drawn up [in ranks] by (Dhrishtadyumna,) the son of Drupada, your own wise pupil. [4] Here are brave men, great archers, the equal of Bhima and Arjuna in battle -- Yuyudhana, Virata, and Drupada, the mighty charioteer, [5] Dhrishtaketu, Cekitana, the Kasis' valiant king, Purujit, Kuntibhoja, and the king of the Sibis, foremost of fighting men, [6] brave Yudhamanyu and valiant Uttamaujas, Subhadra's son, and the sons of Draupadi, all of them mighty charioteers. [7] Listen, too, great Brahman, to [the list of[ those outstanding on our side, the captains of my army; I will enumerate them so that you may be kept informed. [8] Yourself, Bhishma, Karna, and Kripa, victorious in battle, Asvatthaman, Vikarna, and Somadatta's son as well, [9] and many another fighting man will lay down his life for me. Various are their arms and weapons, and all are skilled in war. [10] Imperfect are those our forces, though Bhishma [himself] protects them, but perfect are these their forces which B"hima guards. [11] So stand firm in all your goings, each in his appointed place. Guard Bhishma above all others, every one of you.'       [12] To give him cheer, [Bhishma,] the aged grandsire of the Kuru clan, roared like a lion, loud [and strong], and undaunted blew his conch. [13] Then conchs, drums, cymbals, trumpets, and kettledrums burst into suddden sound: tumultuous was the din. [14] Then, too, did [Krishna,] Madhu's scion and [Arjuna,] son of Pandu, standing [erect] on their great chariot yoked to white steeds, their godly conchs blow. [15] [The conch called] Pandajanya did Krishna blow, [that called] Devadatta, Arjuna; the mighty conch [called] Paundra blew wolf-bellied [Bhima,] doer of dreadful deeds. [16] [The conch called[ Anantavijaya blew Kunti's son, Yudhisthira, the king; Sughosa and Manipushpaka [blew[ Nakula and Sahadeva; [17] and the Kasis' king, archer supreme, and Sikhandin, the great charioteer, and Dhrishtadhumna, Virata, and unconquered Satyaki; [18] Drupada and the sons of Draupadi and Subhadra's strong-armed son, each blew his conch [resounding] from every side. [19] The tumultuous din [they made] rent the hearts of Dhritarashtra's sons, making heaven and earth resound.       [20] Then Pandu's son, whose banner is an ape, scanning [the ranks of] Dhritarashtra's men drawn up, took up his bow: the clash of arms was on. [21] Then between the two armies, Sire, he addressed Krishna in these words:       'Halt the chariot, unfallen [Lord], [22] that I may scan these men drawn up, spoiling for the fight, [that I may see] with whom I must do battle in this enterprise of war. [23] I see them here assembled, ready to fight, seeking to please Dhritarashtra's baleful son, by waging war.'       [24] Thus addressed by Arjuna, Krishna brought that splendid chariot to a halt between the two armies [25] in front of Bhishma and Drona and all the rulers of the earth.       Said he: 'Son of Pritha, behold these Kurus assembled [here].'       [26] There as they stood the son of Pritha saw fathers, grandsires, teachers, uncles, brothers, sons, grandsons, and comrades, [27] fathers-in-law and friends in both armies; and seeing them, all his kinsmen, [thus] arrayed, the son of Kunti [28] was filled with deep compassion and, desponding, spoke these [words]:       'Krishna, when I see these mine own folk standing [before me], spoiling for the fight, [29] my limbs give way, my mouth dries up, trembling seizes upon my body, and my [body's] hairs stand up in dread. [30] [My bow,] Gandiva, slips from my hand, my very skin is all ablaze; I cannot stand and my mind seems to wander. [31] Krishna, adverse omens, too, I see, nor can I discern aught good in striking down in battle mine own folk. [32] Krishna, I do not long for victory nor for the kingdom nor yet for things of pleasure. What should I do with a kingdom? What with enjoyments or [even] life? [33] Those for whose sake we covet kingdom, enjoyments, things of pleasure, stand [here arrayed] for battle, surrendering life and wealth -- [34] teachers, fathers, sons, and grandsires, too; uncles, fathers-in-law, grandsons, brothers-in-law -- kinsmen all. [35] Krishna, though they should slay [me], yet would not I slay them, not for the dominion over the three worlds, how much less for the earth [alone]! [36] Should we slaughter Dhritarashtra's sons, Krishna, what sweetness then is ours? Evil, and only evil, would come to dwell with us, should we slay them, hate us as they may. [37] Therefore we have no right to kill the sons of Dhritarashtra and their kin. For, Krishna, were we to lay low our own folk, how could we be happy? [38] And even if, bereft of sense by greed, they cannot see that to ruin a family is wickedness and to break one's word a crime, [39] how should we not be wise enough to shun this evil thing, for we clearly see that to ruin a family is wickedness. [40] Once the family is ruined, the primeval family laws collapse. Once law is destroyed, then lawlessness overwhelms all [that is known as] family. [41] With lawlessness triumphant, Krishna, the family's women are debauched; once the women are debauched, there will be a mixing of caste. [42] The mixing of caste leads to hell -- [the hell prepared] for those who wreck the family and for the family [so wrecked]. So, too, their ancestors fall down [to hell], cheated of their offerings of food and drink. [43] These evil ways of men who wreck the family, [these evil ways] that cause the mixing of caste, [these evil ways] bring caste-law to naught and the eternal family laws. [44] A sure abode in hell there is for men who bring to naught the family laws: so, Krishna, have we heard. [45] Ah! Ah! so are we [really] bent on committing a monstrous evil deed, intent as we are on slaughtering our own folk because we lust for the sweets of sovereignty? [46] O let the sons of Dhritarashtra, arms in hand, slay me in battle, though I, unarmed myself, will offer no defence; therein were greater happiness for me.'       [47] So saying, Arjuna sat down upon the chariot-seat, [though] battle [had begun], let slip his bow and arrows, his mind distraught with grief.

 

To see the Sanskrit, English transliteration, and English translation of Chapter (or Book, or Teaching) 5 of the Bhagavad Gita, as well as hear a beautiful audio recitation of the Sanskrit with appropriate musical accompaniment of Tambura and flute, click anywhere on this underlined section heading
 

Krishna's Appearance in Popular Music

The culture of India had a profound impact on America and England in the mid sixties through early seventies, partly fostered by the interest of the Beatles, and particularly George Harrison, in the religion and music of India.  In 1970, George Harrison had a top ten 45 r.p.m. hit record "My Sweet Lord," which also appears on some of his CD's.

Krishna in the Visual Art of India, as well as in Later Literature of India

Krishna, whose name literally translates as "dark" or "black," is often referred to in Indian literature as the "dark Lord" or "blue Lord," as he is in Poem 37 by Mirabai (in the NAWME, pp. 1426-27), as the female speaker, identifying with Radha, Krishna's female lover, says "I'm colored with the color of dusk, oh rana,/ colored with the color of my Lord."  A fuller understanding of  Krishna and traditions about the god, including a connection to the Bhakti movement (personal, emotional connection with the god), can be gleaned from the NAWME introduction "Medieval India: The Age of the Devotional Lyric"(1411-1414), as well as "The Bengali Vaisnava Saints' Songs of Devotion to Krishna" (1421-1429).  One typical pictorial representation of Krishna shows him as blue, carrying his characteristic flute, his distinctive musical instrument (click here), while at the Dallas, Texas, Hindu temple, Krishna is depicted as black (also a typical representation), accompanied by his main female consort, Radha, whom Krishna encountered while spending a period with cowherds (click here). Like Shiva, Krishna combines art (many visual representations of him, from ancient times onward), music (Krishna's often-carried flute), and literature (the many occurrences of Krishna in India's literature.) According to the Mahabharata (the huge epic containing the Bhagavad Gita) and the Vishnu Purana (another literary, religious work),  the god Vishnu plucked out two of his own hairs, one white, the other black, and these two hairs entered the wombs of Rohini (one of the wives of Vasudeva) and Devaki (another of the wives of Vasudeva). The white strand of hair became Balarama (the eighth incarnation of Vishnu, and elder brother of Krishna), while the black strand of hair became Krishna (seventh incarnation of Vishnu). Much material is given in the Mahabharata about Krishna and his various exploits, while the fullest expansion of stories about Krishna is given in the later Bhagavata Purana, which includes a different story of Krishna's birth. In this latter work, the sage Narada foretells to Kamsa that a son of Devaki, his brother's daughter, would destroy him and overthrow his kingdom. To avoid this danger, Kamsa keeps his cousin Devaki confined in his own palace, and six children that she bears he causes to be put to death. When she conceived a seventh time, the child was an incarnation of Vishnu, and was miraculously preserved by being transferred from the womb of Devaki to that of Rohini, Vasudeva's second wife. This child is Balarama. Devaki again conceived, and her eighth child was born at midnight with a very dark skin, causing him to be called Krishna. He had a peculiar curl of hair, called Srivatsa, upon his breast, and the gods interposed to preserve the life of this divinely begotten child. The guards of the palace are overpowered with sleep, and bolds and barriers are removed. Vasudeva takes up the child and escapes with him from Mathura, journeying to the bank of the Yamuna (or Jumna) river, and ending at the house of Nanda, a cowherd, whose wife, Yasoda, had on that very night been delivered of a female child. Vasudeva secretly switches the infants, carrying back the daughter of Yasoda to his wife Devaki. Kamsa discovers that he has been cheated, and in his wrath orders that every male infant giving signs of vigor should be put to death. Vasudeva and Devaki, being no longer dangerous, are set at liberty. Nanda, alarmed by the order for massacre, takes the young child and removes with Yasoda and with Rohini and Balarama to Gokula. Here Krishna is brought up and wanders around in the company of his elder brother, Balarama, and has many adventures. The various adventures and stories from the literary sources cited provide the basis for many artistic representations of Krishna, from very early times through the eighteenth century and beyond.  A crucial reference work for the various details about Hindu mythology and religion is the dictionary by John Dowson, cited in the section "Helpful Short Summaries of the Mahabharata" at the beginning of this supplement.

Notes and Questions on Ch. 1 of The Bhagavad Gita (above) and the NAWME Excerpt of The Bhagavad Gita (Barbara Stoler Miller translation)

Explanation of abbreviation: an Arabic numeral followed by a decimal point and then another Arabic numeral indicates a Book (or Chapter or Reading or Teaching) and a verse or stanza; thus 2.22 would indicate verse or stanza 22 within Book (or Chapter or Reading or Teaching) 2.

1. Both from my preceding notes, as well as from the preceding excerpt of Book (or Chapter or Reading or Teaching) 1, how is the Bhagavad Gita established in its form or structure as a "frame narrative"?

2.  (a) How do  various translations that are printed above handle the problem of translating the name of the place, Kuruks(h)etra, in the opening of Book or Teaching 1? (b) How do  various translations printed above handle the problem of the various alternative names for Krishna and Arjuna in Book 1 (above), as well as in the selections in the NAWME?

3. A main purpose of Krishna in Teaching 2, Teaching 3, and Teaching 6 is persuasion: persuasion of Arjuna to reject hesitation about giving battle at Kuruksetra, and to discard worry about possibly slaying acquaintances, teachers, friends, or kinsmen on the battlefield. What devices of persuasion and argumentation and rhetoric does Krishna use in these Teachings or Chapters?  Where does Krishna use parallelism, repetition, figurative language, rhetorical question, exhortation or urging, or exclamatory exhortation?  How do these function as persuasive devices? How does Krishna himself call attention to stylistic devices or figurative language in verse or stanza 19 of Teaching or Chapter 6?

4.  Look up the word theophany in a collegiate dictionary.  How does this term apply in the Bible in the books of  Exodus (Ch. 33) and Job (Chs. 38-42)? How does this term apply in Teaching 11 of the Bhagavad Gita?

5.  Teaching 2, verses (or stanzas) 11-34 (a) How does the doctrine of reincarnation that Krishna explains to Arjuna in verses or stanzas 11-34 of Teaching 2 help allay Arjuna's concern about slaying acquaintances, teachers, friends, or kinsmen on the battlefield? (b) What figure of speech is used in verse or stanza 22? How does it imply that death and reincarnation may actually be good things rather than bad things? What ideas are implied about the relation of body and self (= soul, spirit, essence, atman)? How do these suggestions reinforce Krishna's persuasion of Arjuna? (c) How do verses or stanzas 16-17 appear to parallel the ideas of modern science about cosmogony and cosmology? (d)  In the last line of verse or stanza 18 how does Krishna combine logic and exhortation in the service of persuasion? (e) What figure of speech or rhetorical device does Krishna use in verse or stanza 21? (e) How is parallelism used as a stylistic, persuasive device in verses or stanzas 23-24 and 29? (f) How is repetition or cyclical structure, revolving around the concept of grief or sorrow, used in verses or stanzas 11, 25, 27, 28, and 30? (g) How does Krishna's term of address to Arjuna (that is, a name other than "Arjuna") in verse or stanza 26  help reinforce Krishna's persuasion and evoke the concept of dharma? How does this term of address connect to verses or stanzas 31-34, and verse or stanza 50, as well as to Chapter 6, verse or stanza 29? (h) What two important reservations about battle does Krishna introduce in the last line of 2.32?

6. Teaching 2, verses 47-58  (a) How do verses or stanzas 47-58 of Teaching 2 deal with the issue not of whether to take action but how to take action? (b) What figure of speech is used in verses or stanzas 47, 49, and 51? How does this figure of speech help suggest a wrongful allure in taking action? (c)  How does the figure of speech in verse or chapter 52 contrast with the repeated figure of speech in verses or stanzas 47, 49, and 51? How is the apparently positive image repeated in verses 47, 49, and 51, revealed to be negative in verse 52? (d) How is a connection between the spiritual and physical suggested by Arjuna's questions in verse 54?  How may this connection and the underlying idea of verse 54 be seen today in Yoga classes and in Martial Arts classes? (e) What figure of speech is used in verse or stanza 55, footnoted in the NAWME excerpt, and echoed in the play in the English words "self" and "himself"? How is this figure of speech also used --- remembering that the word yoga, meaning "yoke" --- is what underlies the word "discipline" in the Stoler Miller translation --- in 6.23? (f) Why might Krishna use the particular figure of speech he does in verse 58 to speak about withdrawal? Take a few minutes to think of another figure of speech designating withdrawal (e.g., "as a person ducks into a cool cave to escape the heat of the blazing sun"). How or why is Krishna's particular figure of speech more pertinent and meaningful, as well as better for his persuasive purpose than an alternative one that could have been used?

7. Teaching 2, verses 11-34, and 47-58 As mentioned in explanatory material above about differences in translations, some translations, like Barbara Stoler Miller's (in the NAWME), simplify by not translating literally different names, synonyms, or epithets, actually used in the text rather than just "Krishna" or "Arjuna." In all the following stanzas or verses, the Miller translation has simplified and thus lost some of the meanings or overtones.  How, in each case, might the literal language of the original be more significant, meaningful, or persuasive, rather than just "Arjuna" or "Krishna": 2.14 - "son of Kunti" is used, not "Arjuna"; "Bharata" (from the Bharata family, or son of Bharata) is used rather than "Arjuna"; 2.15 - "Bull among Men" is used, not "Arjuna"; 2.18 - "Bharata" (not Arjuna); 2.21 - "Partha" (= "son of Prtha"), not Arjuna; 2.28 - "Bharata" rather than Arjuna; 2.30 - "Bharata" rather than Arjuna; 2.32 - "Partha" rather than Arjuna; 2.49 - "Dhananjaya" rather than Arjuna; 2.54 - "Kes(h)ava" rather than "Krishna"; 2.55 - "Partha" rather than "Arjuna."  Kunti is an alternate name for Prtha; after having a child by the sun god, she subsequently married Pandu, and as his first wife bore three of Pandu's sons, in conjunction with three of the gods: Yudhisthira (an avatar of the god Dharma), Bhima (an avatar of the god Vayu), and Arjuna (an avatar of the god Indra).  The other two of Pandu's sons were borne by Pandu's second wife, Madri. "Bull among Men" is a frequent epithet of warriors in the Mahabharata (and other ancient works of the literature of India), indicating great courage, strength, and indomitableness. Partha refers, like Kunti, to being a son of Prtha, an alternate name of Kunti, first wife of King Pandu. Kes(h)ava means "having much hair" or "having fine or handsome hair."

8. Teaching 3, verses 1-9 and 19-25 (a) How do the verses or stanzas in these two passages deal with the two subjects of (1) how action should be performed (not just why or whether action should be performed) and (2) why or whether action should be performed? (b) How does 3.1-9 deal with the two issues cited in question 8.a? (c) How does 3.19-25 deal with the issue of why action should be performed?

9. Teaching 3, verses 1-9 and 19-25 As mentioned in explanatory material above about differences in translations, some translations, like Barbara Stoler Miller's (in the NAWME), simplify by not translating literally different names, synonyms, or epithets, actually used in the text rather than just "Krishna" or "Arjuna." In all the following stanzas or verses, the Miller translation has simplified and thus lost some of the meanings or overtones.  How, in each case, might the literal language of the original be more significant, meaningful, or persuasive, rather than just "Arjuna" or "Krishna":  3.1 -  Krishna is used the first time, but "Kes(h)ava," not Krishna is used the second time; 3.9 - "Son of Kunti" is used rather than Arjuna; 3.22 - "Partha" is used rather than Arjuna; 3.25 - "Bharata" is used rather than Arjuna. Kes(h)ava means "having much hair" or "having fine or handsome hair."

10. Teaching 6, verses 10-32 (a1) Specific directions for the physical enaction of "discipline" (= yoga) are given in 6.11-17; why is a physical element important in trying to connect with the metaphysical or spiritual? (a2) Why concentrate, as per 6.13, concentrate on the tip of one's nose? Why not stare at one's navel (a cliche joke about Eastern religion and hippies in the 1960's) or right knee or the palm of one's left hand? (a3) How do 6.11-17 connect with Arjuna's query in 2.54? (b) How is an idea of a golden mean (also an ideal in ancient Greek culture) suggested several times in 6.11, 6.16, and 6.17? (c1) The term "crux" or "translation crux" is often used for a word or passage in a text that can be, and has been, translated in significantly different ways. Such a crux occurs in the reference to the seat of the meditating one needing to be "covered in cloth, deer skin, or grass" (6.11). What the Sanskrit word constituting the end of 6.11 says literally is the long combined word cailajinakussottaram, meaning "cloth, antelope skin, kusa grass, covering." Translations are divided about whether the word "or" or "and" is implied, with the majority favoring "and" (some translations favoring "and" add a clarifying "one over the other," not explicitly stated in the original text); that is, the translations basically are either "covered in cloth, antelope skin, or grass" or "covered in cloth, antelope skin, and grass."  Bhaktivedanta, Deutsch, Easwaran, Edgerton, Hill, P. Lal, Mascaro, Mitchell, Rhadakrishnan,  Sargeant (1984),  Sargeant (1994) all favor "and";  Johnson, Stoler Miller, van Buiten, and Zaehner favor "or." Several translations favoring "and" provide a footnote explaining that other texts and Hindu tradition elaborate that the coverings should be placed in reverse order: grass, then covered by antelope skin, then covered by cloth.  (c2) Both translation possibilities emphasize the idea or concept of separation; how might this concept connect to purification or to the meditation needed by the practitioner of yoga and Hindu religion? (c3) For translations favoring "and" (covering first in grass, second in antelope skin, and third in cloth), how might the order of the coverings represent something about the history of humanity or about humanity's relationship to nature? (d1) Which one of the figures of speech is explicitly called attention to in 6.19? (d2) How are the ideas of separation (related to purification or possibly transcendence), intrusiveness of the external world or of passions, and spiritual knowledge or transcendence conveyed by this particular figure of speech? How is this figure of speech superior to, say, "as a person takes shelter from the blazing sun in a cool, dark cave"? (e) Since "discipline" translates the word "yoga," itself meaning "yoke" or "binding," how is a pun conveyed about binding and unbinding in 6.23? (f1) What figure of speech occurs in Krishna's reference to the practitioner of yoga and spirituality "arming himself with discipline" (6.29)? (f2) How does this figure of speech connect backwards with 2.26, 2.31-34, and 2.58? How does Krishna subtly remind Arjuna about Arjuna's caste or social group and dharma in this figure of speech?

11. Teaching 11, verses 1-13 (a) Look up the word theophany in a collegiate dictionary.  How does this term apply in the Bible in the books of  Exodus (Ch. 33) and Job (Chs. 38-42)? How does this term apply in Teaching 11 of the Bhagavad Gita? How do the theophanies of the Gita and the Bible compare and contrast? (b1) In some ways, the culture of India could be characterized as one of multiplicity (e.g., many different languages, different ethnic groups, different religions); how would this concept apply to the manifestation of Krishna described in 11.5-7 and 11.10-11? (b2) Despite the multiplicity referred to in the immediately preceding subsection (b1), how is a unity or monotheism also implied in 11.5-7? (c) How is the appearance of Krishna (11.5-7, 11.10-11) related to the depiction of the Hindu gods in sculpture or painting? (d1)  What might the implications be of the diversity of colors of the god? (d2) How might the diversity of shapes of the god (11.5) relate to Krishna's presence in everything animate and inanimate in the universe (11.7)? (d3) How might the reference to the "countless mouths" of Krishna (11.10) relate to the concept of the god as including (1) the howling storm gods and the gods of wind (11.6), (2) all animate and inanimate things in the universe (11.7), and (3) a guru or teacher for Arjuna and others seeking spiritual enlightenment? (d4) How might the reference to the "countless . . . eyes" of Krishna (11.10) relate to the idea of Krishna as including (1) the sun gods, gods of light, and twin gods of dawn (11.6) and (2) the guru or teacher of Arjuna and others seeking spiritual enlightenment, including what Krishna gives Arjuna to enable the theophany (11.7-8)? (d5) How does Krishna's "brandishing many divine weapons" (11.10) imply ideas about (1) Krishna's body or anatomy, and (2) Krishna's argument to Arjuna in the Gita about Arjuna's dharma at this time?

12. Teaching 11, verses 1-13 As mentioned in explanatory material above about differences in translations, some translations, like Barbara Stoler Miller's (in the NAWME), simplify by not translating literally different names, synonyms, or epithets, actually used in the text rather than just "Krishna" or "Arjuna." In all the following stanzas or verses, the Miller translation has simplified and thus lost some of the meanings or overtones.  How, in each case, might the literal language of the original be more significant, meaningful, or persuasive, rather than just "Arjuna" or "Krishna": 11.2 - "lotus-eyed one" rather than "Krishna"; 11.3 and 11.4 - in both instances, the name Krishna is omitted, and just the epithets, given by Stoler Miller, are used; 11.5 - "Partha" is used rather than "Arjuna"; 11.6 - Adityas, Vasus, Rudras, Ashvins, and Maruts are used rather than what the gods are divinities of; 11.6 - "Bharata" is used rather than "Arjuna"; 11.7 - "Gudakes(h)a" is used rather than "Arjuna"; 11.9 - "Hari" is used rather than "Krishna"; "Partha" is used rather than "Arjuna"; 11.13 - "son of Pandu" is used rather than "Arjuna." The lotus-eyed one referring to Krishna, connects to ideas referred to in question 11.d4 above; also, as noted in Heinrich Zimmer's Myths and Symbols in Indian Art and Civilization (Princeton UP, 1946; rpt. 1972), the lotus in Indian art had associations with symbolism of Brahma, of Kakshmi-Shri (the lotus goddess), of Moksha or Nirvana, and of Vishnu (growing out of Vishnu's navel; Vishnu puts forth the lotus in the creation of the universe). as explained in Eva Jansen's The Book of Hindu IMagery (Binkey Kok Publications, 1993; many times rpt.), the multiple symbolism of the lotus includes the ideas that (a) all life comes from water (suggested from the stem), (b) the fertility of earth (from the leaf), (c) the mother's lap (the flower), (d) virginity (the bud), (e) beauty, happiness, and eternal renewal (the whole flower), (f) the throne of the gods (the throne of the gods is a lotus flower), (g) attributes mainly of Surya, Vishnu, and Lakshmi. Gudakes(h)a means "whose hair is in tufts" (= "thick-haired one," in the Sargeant [1984] translation). Hari (literally, "the yellowish-green one") is usually a name designating Vishnu, but is occasionally used for other gods. For son of Pandu and Bharata, see the general synopsis of the Mahabharata, in a section above; for Partha, see question 7, above.

13. Connections among the Art, Music, and Literature in Indian Culture, as Noted by Professor Walter Evans -  Professor Walter Evans has noted five main ideas or themes connecting the various works of art, music, and literature: (1) Multiplicity, Profusion, Inclusion; (2) Fluid Conceptions (categories not rigid; organic conception of reality); (3) Evolution (e.g., a deity's threefold emanations; an individual soul's transmigration toward moksha); (4) Religious Symbolism (a continuing tradition that is pervasive and complex); (5) Openness to Sensuality and Emotion.  How does each one of these five main ideas or themes apply to the various works of art, music, and literature assigned for this unit in Humanities 2001 on the Hindu culture of early India?

14. Is the conception of the world as an illusion in Hinduism and other Eastern religions and philosophies completely at odds with modern Western science?  Were you paying attention to the general science lessons in middle school and high school? Parallels between modern Western science and Hinduism exist, with regard to the world being an illusion. Although matter appears solid and unmoving, it is composed of atoms and subatomic particles (protons, electrons, neutrons, and even stranger and smaller subatomic particles); atoms (a) are in motion (with spinning electron shells, called "valances" in chemistry), and (b) aren't solid, but have space between the nucleus and the electron shell or shells.  The world of Quantum Physics (underlying the atomic bomb and subsequent thermonuclear weapons) is even stranger; and modern scientific theories of the universe, acknowledging "Quantum Reality" are equally strange.  In one widely-accepted theory of the universe, more than one "big bang" has taken place; when the acceleration of matter finally stops, if enough matter in the universe can exert the gravity, all matter begins to contract to its original singular point, and then another big bang takes place.  What idea in Hindu religion does this scientific cosmology parallel? A highly recommended best-selling general survey of science,  written for a non-technical audience, which covers (often amusingly) the strange nature of the world as understood by science is Bill Bryson's A Short History of Nearly Everything (Broadway Books, 2003; rpt. in paperback, 2004).