Bhagvad_Gita Chapter 1 Sloka 41 to 46

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SLOKA 41

SANAKRO NARKAYAIVA KULA-GHRANNAM KULASYA CH

PATANTI PITRO HY-ESHAM LUPTA-PINDODAKA-KRIYAH (41)

MEANING

An increase of such unwanted population certainly causes hellish life not for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down because the performances for offering them food and water are entirely stopped.

SLOKA 42

Doshair eteh-kula-ghrananam varna SANKARAH KARKAIH

UTSADYANTE JAATIDHARMAH KUL-DHARMASHCH SHASHVATAH (42)

MEANING

The evil deed of destroying the family tradition thus gives rise to unwanted children, and hence all kinds of community projects and family welfare activities are devastated.

SLOKA 43

UTSANANA KULA DHARMANAM MANUSHYANAM JANARDANA

NARKE NIYATAM VASO BHAVTITYA ANUSHRUSHRUMA (43)

MEANING

O Janardna, O maintainer of the people, I have heared by disciple succession that those whose family traditions are destroyed dwell always in hell

SLOKA 44

AHO BATA NAHT PAPAM KARTUM VYAVASITA VAYAM

YAD RAJYA-SUKHA-LOBHENA HANTUM SVA- JANAM UDAYATAH (44)

MEANING

Alas how strange is it that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intending to kill our own kinsmen.

SLOKA 45

YADI  MAM APRATIKARAMA ASHASHTRAM SHASHTRA-PANAYAH

DHARTRASHTRA RANE HANTYSTAME KSHEMTARAM BHAVET (45)

MEANING

It would be better for me if the sons of Dhratrashtra, with weapon in hand, were to kill me unarmed and unresisting on the battlefield.

SLOKA 46

SANJAYA UVACH

EVAM-UKTA-ARJUNAH SANKHYE RATHOPASTHA UPAVISHAT

VISRIJYAH SASHARM CHAPAM SHOKA-SAMVIGNA-MANASAH (46)

MEANING

Sanjay said: Arjuna having thus spoken on the battlefield put aside his bow and arrows and sat down on the chariot with his mind overwhelmed with brief

EXPLANATION

In all above verses we can see the grief and unwillingness of Arjuna to fight in the war. He analyses the consequences of the war the tragic situations which would be created after the war, and also he give us the consequences of war on the society where many will be homeless, fatherless and other modes of disintegration of family. Then he says that how he can commit such sinful acts where he will be responsible for all this. Arjuna even wants to leave the enjoyment of royalty to save all this. In the end he puts aside his Gandiva and shows complete reluctance from the war. We can see the extreme of this in the verse 45 where he even decides that even if he is attacked by enemies unarmed and unwilling he would not fight. All this is due to the soft heartedness of Bhagvad Bhakta Arjuna.
Note:-Thus the explanation and meaning of  ShriMad-Bhagvad-Gita chapter 1  as per my consciousness and limited knowledge ends. many apologies if there is any mistake of any nature are there. May I ask almighty to forgive me for that. 

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Bhagvad-Gita Chapter 1 Sloka 36 to 40

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PAPAM EVASHREYAD ASMAN HATVAN ATATAYINAH

TASMAN NARHA VAYAM HANTUM DHARTARASHTRAN SA BANDHAVAN

SVAJANAM HI KATHAM HATAV SUKHINAH SHYAM MADHAVA (36)

YADY APY ETE NA PASYANTI LOBHOPAHTA-CHETASAH

KULKSHAY-KRATAM DOSHAM MITRADROHE CH PATAKAM (37)

KATAHM NA GYEASMABHIHI PAPAD ASMANNI VARTITUM

KULKSHAYKRATAM DOSHAM PRAPASHYADBHIR JANARDANAH (38)

KULKSHAYE PRANASHANTI KULDHARMAHA SANATANAH

DHARME NASHTE KULAM KRATSTRAAM-DHARMO-ABHIBHAVATYUTA (39)

ADHARMABHI-BHAVAT KRISHNA PRADUSHTANTI KULASHTRIYAH
SHTRISHU DUSHTASU VARSHNEYA JAYATE VARNA SANKARAH (40)


MEANING

If we kill these aggressors sin will overpower us, therefore it is not wise to kill the sons of Dhratrashtra and our own kinsmen. O Krishna ,O husband of Goddess of fortune what we will gain and how we will be happy by killing our own friends and relatives.

Although these men, their hearts are overtaken by greed, where they see no fault in killing one's family or quarreling with friends, the why should we who can see the crime in destroying the families should engage in this act of sin O Janardana.

with the destruction of the dynasty the eternal family traditions are vanquished, and thus the rest of the family becomes irreligious. O Krishna this makes the women of family immoral and from the degradation of womanhood, O descendant of Vrishni comes unwanted progeny.

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Bhagvad-Gita Chapter 1 Sloka 31 to 35

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SLOKA 31-35

NA CH SHREYO-ANUPASYAMI HATVA SVAJANAM-AHVE

NA KANKSE VIJAYAM KJRISHNA NA CH RAJYAM SUKHANI CH (31)

KIM NO RAJYEN GOVINDA KIM BHOGAIR JIVITENA VA

YESHAM ARTHE KANKSHITAM NO RAJYAMBHOGAH SUKHANICH (32)

TA IME-AVASTHITA YUDHDHE PRANANS-TYAKTVA DHANANI CH

ACHARYA PITRAH PUTRAS-TATHAIVA CH PITAMAHA (33)

MATULAHA SVASURAHA PAUTRAHA SHYALAHA SAMBANDHINASTTHA

ETANNA HANTUMICHAMI GHNATO API MADHUSUDANAHA (34)

APITRAILOKYE-RAJYASYA HETOH KIM NU MAHI KRTE

NIHATYA DHARTRASHTRAANAH KA PRITIH SYAJ JANARDANA (35)

MEANING

I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna any subsequent victory, kingdom or happiness Govinda of what purpose to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusudana  when teachers, fathers, sons, grandsons, grandfathers, maternal uncles, father in laws, brother in laws and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhratrashtra? 

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Bhagvat-Gita Chapter 1 Sloka 27 to 30

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SLOKA 1/27

TAN SAMIKSHAYA SAKAUNTEYAH SARVA-BANDHUN VYAVASHTITAN

KRIPYA PARYTAVISHTO VISHIDANN IDAM ABRAVIT

MEANING

Then the son of Kunti, Arjuna when saw all the different friends and relatives, he became overwhelmed with compassion and thus he spoke to the Lord Krishna

SLOKA 1/28

ARJUNA UVACH

DRISHTVEMAM SVA-JANAM KRISHNA YUYUTSAM SAMUPASTHITAM

SIDANTI MAMA GATRANI MUKHAM CH PARISUSHYATI

MEANING

Arjuna said my dear Krishna seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth dried up

SLOKA 1/29

VEPATHUS CH SHARIRE ME ROMA HARSAS CH JAYTE

GANDIVAM STRAMSATE HASTAT- TVAK CHAIV PARIDHAYTE

MEANING

My whole body is trembling, my hairs are standing on end, my bow Gandiva is slipping from my hand and my skin is burning

SLOKA 1/30

NA CH SHKROMYA-AVASHTHATUM BHRAMATIVEA CH ME MANAH

NIMITTANI CH PASHYAAMI VIPRITAANI KESHAV

MEANING

I am now unable to stand here any longer, I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of Kesi Demon.

EXPLANATION

When Arjuna saw his relatives and friends his attachment towards them surfaced out and also he being a true devote of Lord Krishna was very kind and always against the war. Due to this he became sympathetic towards everyone he saw in the battle field. He felt compassion even for the soldiers of thr opposite army foreseeing their imminent death and while he was so thinking his body started shivering, his mouth became dry. His hairs started standing on end even his bow Gandiva started slipping out of his hand. Here Arjuna seems to be showing material attachment but in fact it is not the kind of ordinary material attachment, but in fact it is the kindness towards the people fighting in the war. Due to his impatience he was unable to stand on the battle field. Thus he speaks to the lord that he is foreseeing only misfortune for all those participating in the war. Lord has been named her Keshava Because Lord has killed the Demon Kesi.

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Bhagvad-Gita Chapter 1 Sloka 25 TO 26

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SLOKA 1/25

BHISHMA-DRONA PRAMUKHTAHA SARVESHAM CH MAHIKSHITAM

UVACH PARTHA PASHYAITAN-SAMVETAN-KURUNITI

MEANING

In the presence of bhishma drona and all other chieftains of the world, the Lord said "just see Partha, all the kurus have assembled here.

SLOKA 1/26

TATRA-PASHYAT STHITAN PARTAH PITRAN ATHA PITAMAHAN

ACHARYAN MATULAN BHRATARN PUTRA PAUTRAN SAKHIMS TATHA

SVASURAN -SUHARASHCHAIV SENYOR UBHAYOR API

MEANING

In the midst of military arrangement of both sides Arjuna could see  his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons,friends,and also his father in law and other well wishers.

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Bhagvad-Gita chapter 1 Sloka 24

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SLOKA 1/24

SANJAYA UVACHA

EVAMUKTO HRISHIKESHO GUDAKESHEN BHARTA

SENYOR-UBHAYOR-MADHYE STHAPYITVA RATHOTTMAM

MEANING

Sanjay said O descendant of king Bharata, now having been addressed by Arjuna, lord Krishna Drew up the fine chariot in the midst of the armies of the both parties.

EXPLANATION

Lord Krishna the supreme Godhead is himself friend and relative of Arjuna, what more to say God is himself the Charioteer of his supreme devotee Arjuna. Arjuna is addressed here as gudakesha because he has conquered the sleep which is none other thing then ignorance because Arjuna never forgets his lord the supreme Godhead Krishna even for a moment not even when he is sleeping. that is why all the ignorance or negativity of Arjuna has been vanished by the Lord Himself. As a hrishikesha or the director of the  senses Krishna could understand Arjuna's purpose in placing the chariot in the midst of armies.

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Bhagvad-Gita Chapter 1 Sloka 20 to23

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SLOKA 1/20

ATHA VYAVASTHITAAN DRISHTAVA DHARTARASHTRAAN-KAPI-DHVAJAH

PRAVARTE SHASHTRA-SAMPATE DHANURUDYAMA PANDAVAH

HRISHIKESHAM TADA VAKYAMIDMAH MAHIPATE

SLOKA 1/21-22

SENAYOR UBHAYOR MADHYE RATHAM STHAPAYA ME ACHYUTA

YAVAD ETAN NIRIKSHE AHAM YODDHU-KAMAAN AVASTHITAAN

KAIR MAYA SAHA YODHYAVYAM-MASMINRAN-SAMUDYAME

SLOKA 1/23

YOTASYAMANAN AVEKSHE AHAM YA ETE ATRA SAMAGATAH

DHARTRASHTRAYASYA DURBHDDHER-YUDHE PRIYA-CHIKIRSHAVAH

MEANING

     Now after inspecting the armies of both sides Arjuna, the son of Pandu seated in the chariot bearing the flag marked with Hanuman, took up his bow and prepared to shoot for arrows. O king after looking at the sons of Dhratrashtra drawn in military formation, Arjuna then addresses to Lord Krishna these words.

      O infallible one please draw my chariot between the two armies so that I may see those present here, who desire to fight and with whom I must contend in this great trial of arms. let me see those who have come here to fight, wishing to please the evil minded son of Dhratrashtra.

EXPLANATION

     It can be easily understood that the battle was about to begin as it is being narrated by Sanjay. It is evident from what Sanjay said the sons of Dhratrashtra have become disheartened by seeing the unexpected and expert military arrangement of the Pandavas. More over there is direct intervention of Lord Krishna who is directly guiding Arjuna. The emblem of Hanuman is another sign of victory as Rama is Krishna and Rama is always accompanied by Hanuman also the goddess of fortune is also with Arjuna because she is always with Lord Krishna being his Wife. Thus there are all the signs of victory present. And at this moment Arjuna addresses Lord Krishna as infallible because He never fails in His affection for his devotees and always showers His causeless mercy over his devotees.

     This can be well understood as He being the Godhead he is  playing the role of a charioteer without any hesitation. His Supreme position is not challenged by any circumstances. his Supremacy is even maintained when in the childhood he was tied to tree by mother Yashoda . These are the amazing and transcendental deeds by the Lord Krishna. He takes greater pleasure in his pure devotee's assuming the advantageous position of ordering him than he does in being the giver of orders. 

     As a pure devotee of the lord Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who defies all peaceful negotiations. So he asks the Lord to take him to the mid of battle field where he can see all those present to fight in this great battle the battle which have been destined just by the ill will of Duryodhana.

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Bhagvad-Gita Chapter 1 Sloka 16 to 19

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SLOKA 1/16

ANANTAVIJAYAM  RAJA  KUNTIPUTRO  YUDHISHTHIRAH

NAKULAH SAHADEVASHCH SUGHOSH-MANIPUSHPAKAU

SLOKA 1/17

KASHYASHCH PARAMESHVASAH SHIKHANDI CH MAHARATHAHA

DHRASHTADYUMNAU VIRATASHCH SATYAKISHCH PARAJITAH

SLOKA 1/18

DRUPADO DRAUPDEYASCH   SARVASAH PRITHVIPATE

SAUBHADRASCH MAHABAHUH SHANKHAN DADHMUH PRATHAK PRATHAK

MEANING

Further king Yudhisthira the son of Kunti blew his conch shell, the Ananatavijaya, and Nakula and Sahdev blew the sughosha and Manipushpaka. That great archer the King of Kashi, the great fighter Shikhandi, Dhrashtadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi and the others, such as the mighty armed sons of Subhadra all blew their respective conch shells.

SLOKA 1/19

SA GHOSO DHAARTARAASHTRAANAAM HRAYDAYANI VYADARYAT

NABHASHCH PRITHIVIM CH EVA TUMULO ABHYANUNADYAN

MEANING

This blowing of different conch shells became uproarious. This vibrated both the sky and earth which shattered the hearts of the sons of Dhratrashtra.

EXPLANATION

      In these verses Sanjay is commenting on the unwise policy of Kaurvas of deceiving the Pandavas. And he does here very tactfully here by telling him that warriors from the whole world has been assembled here and Sanjay clearly indicated that the whole kurus dynasty would be killed in that great battle. He also indicated that the whole catastrophe was due to Dhratrashtra as he was always biased towards the policy of his sons. He also indicates that as Lord Krishna is with pandavas the victory will be with them only. That one who takes shelter of Supreme Lord has nothing to fear even in the midst of the greatest enemy.

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Bhagvad-Gita Chapter 1 Sloka 14 TO 15

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SLOKA 1/14

TATAH SVETAIR HARYAIRYUKTE MAHATI SYANDANE STHITAU

MADHAVA PANDAVASHCHAIVA DIVYAU SHANKHAU PRADAHMATU

MEANING

Simultaneously on the side of Pandavas both Lord Krishna and Arjuna stationed on a great chariot which was being drawn by white horses, blew their transcendental conchshells.

SLOKA 1/15

PANCHJANYAM HRISHIKESHO DEVDATTAM DHANAJAYAH

PAUNDRAM DADHMANU MAHA-SHANKHAM BHIMA-KARMA VRKODRAHA

MEANING

And now Panchjanya the conch shell of  Godhead Lord Krishna was blown by him.Simultaneously Arjuna blew his Devadutta and Bhima the performer of herculean tasks and a voracious eater blew his terrific conch shell Paundra.

Explanation

        In contrast with the conch shell blown by Great Bhishma the conch shells of Lord Krishna and Arjuna are transcendental the sounding of whom indicates that there is no hope of victory on the other side. Also it is said victory was always on the side of Panduputras as the Godhead Lord Krishna was on the side of Pandavas as whenever and wherever Lord Krishna is present Himself the fortune is bound to stay there because Shree  the goddess of fortune never lives alone without her husband Lord Krishna. Besides that the chariot on which both were seated was donated by Agni ( the god of fire). 

         lord Krishna had been named many names like Harshikesh, because he is the owner of all the senbses, as he is living in the heart of all entities direct and control their senses. here on the battlefield of Kurukshetra Lord directly control the senses of Arjuna. As Lord have many names his devotees also may be given many names like Arjuna is named as Dhananjai because he helped his elder brothers in fetching wealth when it was required by the king for making yagna and sacrifices. likewise Bhima is named as Vrakodra as he could eat as voraciously as he could perform the greatest of the greatest tasks.

        Panchjanya is the name of conch shell of Lord Krishna, Devadutta is of Arjuna while Paundra is the name of the conch shell of Bhima. So the conch shells were blown by all of them to infuse the  courage in their warriors and to make the people of other side presume that they were bound to lose the battle.

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Bhagvad-Gita Chapter 1 Sloka 12

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SLOKA 1/12

TASYA SANJANAYAN HARSHAM KURU VRIDDHAH PITAMAHAH

SIMHA-NAADAM VINADYOCHCHAIH SANKHAM DADHMAU PRATAPVAN

MEANING

After this the great pitamah Bhishma the great valiant grand sire of Kuru dynasty the fighters of the fighters, blew his conch shell very loudly, making a sound like roar of a lion and this gives Duryodhana a great joy.

SLOKA 1/13

TATAH SHANKHASCH BHERYASHCH PANAVANKA-GOMUKHAH

SAHSA EVA ABHYAHANYANTA SA SABDAS TUMULO BHAVAT

MEANING

 Just after the blowing of conch shell drums, bugles, trumpets, and horns were all of a sudden sounded and the combined sound was tremendous.

Explanation

Piatamah understood the meaning of the heart of his grandson Duryodhana and out of his natural compassion for him he tried to cheer him by blowing his conch shell very loudly befitting hid position as a lion . Indirectly by the symbolic blowing of the conch-shell he informed his depressed grandson Duryodhana that he had no chance of victory as on the other side Lord Krishna is there But it is still his duty to fight and no pains would be spared ion that connection. And just after the blowing of conch shell the sounds of another conch shell, drums, bugles, trumpets, and horns started sounding suddenly and the combined sound was very frightening as well as joyous for the warriors. 

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Bhagvad-Gita Chapter 1 Sloka 8 to 11

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SLOKA 1/8

BHAVAN BHISHMASCH KARNASHCH KRIPASHCH SAMITIMJAYAH

ASHWATTHAMA VIKARNASH CH SAUMDATTIS THATHAIVA CH

MEANING

In our military we have personalities like you, Bhishma, Karna, Kripa, Ashvatthama, vikarna and tha son of Saumdatta called Bhurishrava all of whomw are always victorious in battle.

SLOKA 1/9 

ANYE CH BHAVAH SURA MAD-ARTHE TYAKTA-JIVATAH

NANA-SHASHTRA-PRAHARANAH SARVE YUDDHA VISARADAH

MEANING

Also 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.

SLOKA 1/10

APARYAPTAM TAD ASMAKAM BALAM BHISHMABHIRAKSHITAM

PARYAPTAM TV IDAM ETESHAM BALAM BHIMABHIRAKSHITAM

MEANING

We have immeasurable strength and we are protected by our Grandfather Bhishma, whereas the strength of the Pandavas is limited even if they are carefully protected by Bhima.

SLOKA 1/11

AYNESHU CH SARVESHU YATHA-BHAGAM-AVASTHITA

BHISHMAN-EVABHI-RAKSHANTU BHAVANTAH SARVA EVA HI

MEANING

Now all of you must give full support to Grandfather Bhishma as you are standing at the most strategic points of the phalanx of the army.

EXPLANATION

In all of the above slokas Duryodhana tries to boast about his strength and compares with that of Pandavas. He recalls the names of various warriors like Bhishma, Karna,Kripa, Ashvatthama, Vikarna who are there to put their life on stake for Duryodhana. Also he estimates the strength and compare it by saying that powers of Bhishma are far more better than the powers of Bhima. Then He asks his Marshals to give full support to his Grandfather and great warrior Bhishma. Here Duryodhana trying to be diplomatic first praises the powers of Bhishma but in order that other do feel less important he tries to adjust the situation by asking others to cooperate him from other sides. That Great Bhishma may be engaged in fight and enemy might not take advantage from any side so please be on the other strategic positions so that enemy is not able to break the phalanx.

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Bhagvad-Gita Chapter 1 Sloka 4 to 7

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SLOKA 1/4

ATRA SURA MAHESV-ASA BHIMARJUNA-SAM-YUDHI

YUYUDHANO VIRATASCH DRUPADASHCH MAHARATHAH

MEANING

There are many great bowmen who are equal in fighting to great Bhima and Arjuna. Some of these  fighters are Yuyudhana, Virata and Drupada .

EXPLANATION

Here Duryodhana mentioned the name of some of the other great warriors on the side of Pandavas. He knows that each of them are alike Bhima and Arjuna and they are causes of fear in the war. Here Duryodhana is trying to show the strength of Pandavas.

SLOKA 1/5

DHRASHTAKETUS CHE KITANAH KASHIRAJASHCH VIRYAVAAN

PURUJIT KUNTIBHOJASH CH SHAIBYAAS CH NARA-PUNGAVAH

MEANING

 Also powerful warriors like Dhrashtaketu  Chetkitana, Kashiraja, Purujit, kuntibhioja and Saibya  have also assembled here for the war.

SLOKA 1/6

YUDHAMANYUSH CH VIKRANTA UTTAMAUJASH CH VIRYAVAN

SAUBHADRO DRAUPADEYAS CH SARVA EVA MAHARATHAH

MEANING

In the war there are warriors like mighty Yudhamanyu and powerful Uttamauja along with the sons of Subhadra and Draupadi, they all have assembled to fight the war.They are all some of the greatest chariot warriors.

SLOKA 1/7

ASMAKAM TU VISISTA YE TAN NIBODHA DWIJOTTAMA

NAYAKA MAM SAINYASHYA SANGYARTHAM TAN BRAVIMI TE

MEANING

O Best of all Brahmans let me tell you for your information about the captains who are especially qualified to lead my military forces. 

Explanation

Now being a good diplomat he does not want to demoralize his commander so now Duryodhana is trying to boast about his own military strength also. Because he know the war are also fought on the psychological levels also. He wants his men to be in high spirits.

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Bhagvad-Gita Chapter one SLoka 3

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SLOKA 1/3
pashyaitam  panduputram  acharya  mahtim  chamum

vyudham dhrupod-putrena tava shishyen dhimta.

meaning

O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada.

explanation

Here Duryodhana is pointing out the mistake of Dronacharya. Dronacharya had some political conflict with King Drupada, the father in law of Pandavas, so Drupada Performed a great yagna by which he received a son Dhrashtadhyumna as a blessing who would be able to kill Dronacharya. Dronacharya knew this perfectly and yet as a liberal he imparted all his military secrets when Drupada entrusted him to teach his son Dhrashtadhyumna. In the battle of Mahabharta Dhrashtadhyumna took the side of pandavas and it was he who arranged for their military phalanx after having learned the art from Dronacharya. That is why here Duryodhana pointed out the mistake of teaching him strategy of war also he was trying to make sure that Drona would not not lenient in battle against the pandavas who were also Dronacharya affectionate students. Arjuna especially was his most affectionate and brilliant student. Duryodhana alsowanrned that such leniency in the fight would lead to defeat.

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Bhagvad-Gita Chapter one SLoka 2

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SLOKA 1/2
Sanjay Uvacha

drashtva  tu  pandavanikam  vyudham  duryodhanstada

acharyam  upsangmaya  raja  vachanam  abravit

Meaning

Sanjay Said : O king after looking over the army arranged in military formation by the sons of Pandu, king Duryodhana went to his teacher and spoke the following words.

explanation

Dhratrashtra was blind from birth. not only for vision but he was blind spiritually also. He knew very well that his sons were equally blind in the matter of religion and he was sure that they could never reach an understanding with the Pandavas. still he was doubtful about the influence of the place of pilgrimage and Sanjay being able to understand the situation assured him that his son king Duryodhana after seeing the military force of Pandavas at once went to Dronacharya the teacher and commander in chief  to inform the real situation. Thus even if Duryodhana was a good diplomat he could not save the fear he felt when he saw the military arrangement of the pandavas.

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Bhagvad-Gita Chapter one SLoka 1

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SLOKA -1/1 

DHRATRASHTRA UVACHA

DHARAMKSHETRE  KURUKSHETRE  SAMAVETA  YUYUTSAVAH

MAMAKAH   PANDAVA  KAIVA  KIMAKURVATA  SANJAYA

MEANING

 Dhratrashtra said: O Sanjay after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra desiring to fight, what did they do?

explanation

  As Dhratrashtra was blind and he himself could not see the happenings of war due to this he was  dependent on Sanjay his secretory who was blessed with divine sight so as he was able to see that war while sitting in the chamber of Dhratrashtra just as these days we are able to see  the direct telecast of any sporting event or alike by the use of satellite, as such the divine crystallite was given to Sanjay.

  In the Gita mahatamya( Glorification of Gita) it has been said that one should read Bhagvad Gita with help of a true devotee of Lord Krishna and try to understand without personally motivated interpretations. The example of clear understanding is there in Gita itself, in the way the teaching is understood by Arjuna, Who Heard the Gita directly from the lord. If someone is fortunate enough to understand the Bhagvad Gita in that line of disciplic succession without motivated interpretation, then he surpasses all studies of vedic wisdom and all scriptures of the world. One will find in the Bhagvat Gita all that is contained in other scriptures but the reader will find things which are not present elsewhere. That is the specific standard of the Gita. it is the perfect theistic science because it is directly spoken by supreme Personality of Godhead Lord Krishna.

    Here both the pandavas and the sons of Dhratrashtra belong to the same family, but Dhratrashtra s mind is disclosed herein. He deliberately claimed only his sons as kurus and he separated the sons of Pandu from the family heritage. More over Dhratrashtra is worried about his sons because he knows that Lord Krishna is with Pandavas, that is why he asks Sanjay "what did they do"

HARI BOL!

Bhagvad-Gita -INTRODUCTION

HARE KRISHNA!

The present effort of narrating the Bhagvad - Gita is in the continuation of many previous efforts of giving the mankind the real meaning of Gita to make their life better. Here in this effort We will try to give explanations for most of the original verses of Srimad Bhagvat Gita.

Srimad Bhagvat Gita was narrated by Lord Krishna in the Battlefield of Mahabharata (The Greatest war ever hap penned in this material world) in the battle field of kurukshetra. The war of those days were fought differently as they are fought today. Those were war on principles . That the armies would start fighting with the break of the dawn and with the dusk the war used to come to a halt after which they were no more enemies and soldiers of both armies would sit together eat together and will be close to each other till the outbreak of next dawn.

Grounds of war /Setting the scene: - In fact Srimad Bhagvat Gita is a chapter of the MAHABHARTA Epic Sanskrit history of the ancient world. Around five thousands years ago this greatest ever fought battle happened on the battle field of Kurukshetra, in the beginning of that Lord Krishna spoke Bhagvad-gita to his friend and devotee Arjuna. their discourse one of the greatest philosophical and religious dialogues known to men- took place just before the onset of war, a great fratricidal conflict between the hundred sons of Dhratrashtra and on the opposite side their cousins the Pandavas, or sons of Pandu.

Backstory:- Dhratrashtra and Pandu were brothers born in Kuru dynasty Descending from King Bharata, former ruler of the earth. Beacause Dhratrashtra the eleder brother was born blind the throne that otherwise would have been his was passed down to the younger brother Pandu.

When Pandu died at an early age hisn five children came under the care of Dhratrashtra who was the made an officiating king. Thus the sons of Dhratrashtra known as kaurvaas ands sons of Pandu known as Pandavas all were brought up in the same royal household. All were trained in the military arts by the expert Drona and counseled by the revered grandfather of the clan Bhisma.

But there was another side of the story. The blind and weak minded Dhratrashtra wanted his own sons not those of panduyto inherit the kingdom. So Duryodhana, with dhratrashtra's consent, plotted many times to kill the young sons of Pandu. But it was only by careful protection of their uncle Vidur and cousin Lord Krishna that the pandavad were saved every time.
       Ultimately, however the clever Duryodhan challenged the pandavas to a gambling match. In the course of that fateful tournament, Duryodhana and his brothers took possession of Draupdi the chaste and devoted wife of pandavas and insultingle tried to strip her naked ibefore the entire assembly of princes and kings. This was the divine intervention of Lord Krishna that saved her but the gambling which was rigged cheated the pandavas of theis kingdomand forced them into thirteen years of exile.
      Upon returning from the exile the pandavas rightfully requested their kingdom from Duryodhana, who bluntly refused to yield it. Dutybound as princes to serve in public administration the five pandavas reduced their request to a nere five villages . But Duryodhana arrogantly replied that he wouldn't spare them enopugh land into which they can drive a needle-head. This made the war inevitable.
       Nonetheless as the princes of the world divided some siding with the sons of dhratrashtra, others with the pandavas, Krishna himself took the role of an ambassador for the pandavas and went to the court of Dhratrashtra to plead for peace. When his pleas were refused war was now certain.
        Lord Krishna, the Supreme Personality of Godhead, offered to entered the war according to the desire of the antagonists. As god he would not personally fight but whoever so desired might avail himself of Krishnas army and other side could have Krishna himself as an advisotr and helper. Duryodhana the political genius snatched at Krishnas armed forces while the Pandavas were equally eager to have Krishna himself. 
        In this way Krishna became the charioteer of Arjuna, Taking it upon Himself to drive fabled bowman's chariot. This brings us to the point at which Bhagvad-Gita begins, with the two armies arrayed ready for combat .
            From now onwards every day we will be writing and explaininbg the slokas of srimadbhagvadgita.
and the methodololgy will be fist the sloka then the meaning thereafter it will be followed by explanations

HARI BOL!