Hare Kṛṣṇa, welcome everyone. Today we are starting the reading of Bhagavad-gītā As It Is in Georgian. Everything will be done in a new format, in the sense that this is a wonderful application, currently browser-based, which can translate synchronously into various languages. A friend of mine, a very good devotee from Sweden, created this, and it allows us to read a lecture while anyone interested can request a translation—or rather, press a certain button that will allow them to listen to this lecture through machine translation, of course, translated into English, Russian, Hindi, and some other languages that are less important for us. All right, let us begin Bhagavad-gītā As It Is, Chapter One: Observing the Armies on the Battlefield of Kurukṣetra. This will be the first test reading, and after this, of course, everything will follow sequentially. We will continue, hopefully to the end, reading the entire Bhagavad-gītā. Before reading Bhagavad-gītā, we always chant this mantra three times:
oṁ namo bhagavate vāsudevāya
oṁ namo bhagavate vāsudevāya
oṁ namo bhagavate vāsudevāya
dhṛtarāṣṭra uvāca
dharmakṣetre kurukṣetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya
Dhṛtarāṣṭra said: O Sañjaya, after assembling in the place of pilgrimage at Kurukṣetra, desiring to fight, what did my sons and the sons of Pāṇḍu do? Purport: Bhagavad-gītā is the widely known theistic science summarized in the gītā-māhātmya, the glorification of the gītā. There it is said that one should read Bhagavad-gītā very scrutinizingly with the help of a devotee of Śrī Kṛṣṇa and try to understand it thoroughly without any personal interpretation. Arjuna understood this wisdom directly from the Lord and comprehended this supreme teaching from Him. This is the example of a proper understanding of Bhagavad-gītā. If someone is fortunate enough to understand Bhagavad-gītā from a bona fide representative of the Lord, without any motivated interpretation, then his knowledge surpasses all Vedic wisdom and all knowledge gained from studying all the scriptures of the world. One will find in Bhagavad-gītā all that is contained in other scriptures, and the reader will also find things which are not to be found elsewhere. That is the specific merit of the gītā. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. As described in the Mahābhārata, the topic discussed by Dhṛtarāṣṭra and Sañjaya forms the basic principle of this great philosophy. As we understand, Bhagavad-gītā was spoken by the Lord Himself on the battlefield of Kurukṣetra, which has been known as a holy place since the ancient Vedic age. This occurred when the Supreme Lord descended to this earth to guide humanity on the right path. The word dharma-kṣetra—a place where religious rituals are performed—is especially significant in this verse because on the battlefield of Kurukṣetra, the Supreme Personality of Godhead was present on the side of Arjuna. Dhṛtarāṣṭra, the father of the Kurus, was highly doubtful about the ultimate victory of his sons. In his doubt, he asked his secretary, Sañjaya, "What did they do?" He was already convinced that his sons and the sons of his younger brother, Pāṇḍu, had assembled on the battlefield of Kurukṣetra to fight, yet his query is significant. He did not want his nephews and sons to make any compromise. At the same time, he was worried about the fate of his sons on the battlefield, for the battle was to be fought at Kurukṣetra, which, according to the Vedas, is a place of worship even for the denizens of heaven. Dhṛtarāṣṭra feared that the holy place would influence the outcome of the battle, favoring Arjuna and the sons of Pāṇḍu, because by nature they were saintly. Sañjaya was a student of Vyāsa, and by Vyāsa's mercy, Sañjaya was able to envision the battlefield of Kurukṣetra even while staying in Dhṛtarāṣṭra’s room. Therefore, Dhṛtarāṣṭra asked him about the situation on the battlefield. The Pāṇḍavas and the sons of Dhṛtarāṣṭra belonged to the same family, but Dhṛtarāṣṭra’s question reveals his attitude toward his nephews. He deliberately referred to his own sons as the Kurus, thereby excluding the sons of Pāṇḍu from the family heritage. Obviously, he maintained an inimical relationship with his nephews, the Pāṇḍavas. From the very beginning of this conversation, it became clear that on the holy field of Kurukṣetra, the supreme father of religion, Śrī Kṛṣṇa, would eradicate the likes of Dhṛtarāṣṭra's son, Duryodhana, from the earth just as weeds are removed from a paddy field, and instead establish the truly religious persons, headed by Yudhiṣṭhira. This is the significance of the words dharma-kṣetra and Kurukṣetra, along with their historical and Vedic meanings. I will try not to tire you with my comments. Be that as it may, I might add a small comment here and there. This introductory lecture is a wonderful lecture, and the commentary is very interesting. I remember what an impact the commentary on this first verse had on me. In it, at the very beginning, Śrīla Prabhupāda speaks about how one should... what Bhagavad-gītā is, how one should understand it, and whether one should give an interpretation—or rather, that one should not interpret it, but understand it just as Arjuna understood it, without distortion, without adding personal interpretations, and so on. The explanation of these words, dharma-kṣetra and Kurukṣetra, where the battle was to take place, is of special significance. And let us remember that this verse is spoken by Dhṛtarāṣṭra, the father of these wicked brothers who are inimical to the Pāṇḍavas. And although Dhṛtarāṣṭra wants his sons to win and by no means compromise, he is still very afraid, because on this field of dharma-kṣetra—the field of righteousness, where even the demigods descend to worship the Supreme—it is such an important place, located about 80 kilometers from Delhi (I don't know in which direction, to tell you the truth, but the place exists to this day), he has a great suspicion that this place will exert a bad influence on his sons in the sense that they will be defeated. And it is as if this verse already announces to us that this battle will end with the defeat of Dhṛtarāṣṭra's sons and the victory of the Pāṇḍavas. Let us move on to the second verse.
sañjaya uvāca
dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā
ācāryamupasaṅgamya rājā vacanamabrāvīt
Sañjaya said: O King, after looking over the army arranged in military formation by the sons of Pāṇḍu, King Duryodhana went to his teacher and spoke the following words. Purport: Dhṛtarāṣṭra was blind from birth. Unfortunately, he was also bereft of spiritual vision. He knew very well that his sons were equally blind in matters of religion, and he was firmly convinced that they would never come to a compromise with the Pāṇḍavas, who were pious from birth. He was also worried that a battle in a holy place would not end favorably for them. Sañjaya understood well why Dhṛtarāṣṭra was asking about the situation on the battlefield, so he wanted to encourage the downcast king and assure him that his sons would not make any concessions even under the influence of the holy place. To this end, Sañjaya informs the king of the following: after seeing the military forces of the Pāṇḍavas, his son Duryodhana immediately went to the commander Droṇācārya to inform him of the situation. Although Duryodhana himself is referred to as the king in the verse, due to the gravity of the situation he was nevertheless forced to go to the commander. By this he showed the instinct of a true politician, but Duryodhana's diplomatic mask could not hide his fear, aroused by seeing the military arrangement of the Pāṇḍavas. Let us remember that before the battle...
Kṛṣṇa made a promise that He would not take part in the fight. The Pāṇḍavas chose Kṛṣṇa on their side, and Kṛṣṇa stood on their side, but He was Arjuna's charioteer, driving Arjuna in his chariot, and under no circumstances would He lift a weapon in this battle; otherwise, of course, wherever Kṛṣṇa extends His hand, there is always victory. Duryodhana is already afraid, so he is forced to turn to the commander in chief to get maximum help from Droṇācārya and consult with him on how they should arrange their forces, because he already knows that a very tough battle awaits them.
paśyaitāṁ pāṇḍu-putrāṇām
ācārya mahatīṁ camūm
vyūḍhāṁ drupada-putreṇa
tava śiṣyeṇa dhīmatā
O my teacher, behold the mighty army of the sons of Pāṇḍu, so intelligently arranged by your disciple, the son of Drupada. Purport: In this verse, Duryodhana points out the defect in his brāhmaṇa commander in chief, Droṇācārya. Droṇācārya had a political disagreement with King Drupada, the father of Arjuna's wife, Draupadī. As a result of this disagreement, Drupada performed a great sacrifice, by which he received the boon of having a son who would be able to kill Droṇācārya. Droṇācārya knew this perfectly well, and yet, as a liberal brāhmaṇa, when Drupada's son Dhṛṣṭadyumna was entrusted to him to learn the military arts, he did not hesitate to impart all the secrets of warfare to him. Now, on the battlefield of Kurukṣetra, Dhṛṣṭadyumna has taken the side of the Pāṇḍavas, and it is he who arranged the military phalanx of the Pāṇḍavas using the martial principles he had learned. Duryodhana pointed out this mistake to Droṇācārya so that he would be alert and uncompromising in the battle. By this he also emphasized that Droṇācārya should not have been lenient toward the Pāṇḍavas from the beginning, despite the fact that they were his favorite disciples, especially the talented Arjuna. Duryodhana's reminder was a kind of warning—that such leniency in battle would lead to Droṇācārya's inevitable defeat.
atra śūrā maheṣv-āsā
bhīmārjuna-samā yudhi
yuyudhāno virāṭaś ca
drupadaś ca mahā-rathaḥ
Here in this army are many heroic bowmen equal in fighting to Bhīma and Arjuna: great fighters like Yuyudhāna, Virāṭa and Drupada. Purport: Although Dhṛṣṭadyumna was not a great cause of fear for Droṇācārya, who had vast experience in the military arts, there were many other formidable, dangerous warriors in the opposing ranks who were as dangerous as Bhīma and Arjuna. Duryodhana considered them to be stumbling blocks on the path to victory, since he was already well acquainted with the prowess of Bhīma and Arjuna.
dhṛṣṭaketuś cekitānaḥ
kāśirājaś ca vīryavān
purujit kuntibhojaś ca
śaibyaś ca nara-puṅgavaḥ
Here are great, powerful, heroic warriors like Dhṛṣṭaketu, Cekitāna, Kāśirāja, Purujit, Kuntibhoja, and Śaibya.
yudhāmanyuś ca vikrānta
uttamaujāś ca vīryavān
saubhadro draupadeyāś ca
sarva eva mahā-rathāḥ
Here are the mighty Yudhāmanyu, the very powerful Uttamaujā, the son of Subhadrā, and the sons of Draupadī—all these warriors mounted on chariots have great experience in battle.
asmākaṁ tu viśiṣṭā ye
tān nibodha dvijottama
nāyakā mama sainyasya
saṁjñārthaṁ tān bravīmi te
O best of the brāhmaṇas, let me inform you about our distinguished commanders, who are qualified to lead my military forces. Duryodhana first tells Droṇācārya who is on the opposing side, and also mentions, "Look how Dhṛṣṭadyumna, whom you taught, has now arranged the forces"—as if reproaching him, though not directly, but implicitly. By this he tells him, "Since you made this mistake, now correct it by being ruthless in battle, and do not spare the Pāṇḍavas, especially Arjuna, whom you love the most, since Arjuna was his favorite pupil." And now he moves on to describing his own forces, showing that it's not entirely one-sided—they may be good, but look who we have on our side as well. Now he lists them, the prominent warriors fighting on his side.
bhavān bhīṣmaś ca karṇaś ca
kṛpaś ca samitiñjayaḥ
aśvatthāmā vikarṇaś ca
saumadattis tathaiva ca
There are personalities like you who are always victorious in battle: yourself, Bhīṣma, Karṇa, Kṛpa, Aśvatthāmā, Vikarṇa and the son of Somadatta called Bhūriśravas. Purport: Duryodhana mentions the names of the great heroes who are always victorious in battle. Vikarṇa is Duryodhana's own brother, Aśvatthāmā is the son of Droṇācārya, and Saumadatti, or Bhūriśravas, is the son of the king of the Bāhlikas. Karṇa is Arjuna's half-brother, born to Kuntī before she married King Pāṇḍu. Kṛpācārya is the twin brother of Droṇācārya's wife.
anye ca bahavaḥ śūrā
mad-arthe tyakta-jīvitāḥ
nānā-śastra-praharaṇāḥ
sarve yuddha-viśāradāḥ
There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with various weapons, and all are experienced in military science. Purport: As for Jayadratha, Kṛtavarmā, and Śalya, each of them was prepared to give up his life for Duryodhana. This self-sacrifice was predetermined. They were destined to die in the Battle of Kurukṣetra because they chose the side of the sinful Duryodhana. Naturally, Duryodhana, relying on the combined strength of the aforementioned friends, had no doubt of his victory.
aparyāptaṁ tad asmākaṁ
balaṁ bhīṣmābhirakṣitam
paryāptaṁ tu idam eteṣāṁ
balaṁ bhīmābhirakṣitam
Our strength is immeasurable, and we are perfectly protected by grandfather Bhīṣma, whereas the strength of the Pāṇḍavas is limited, although carefully protected by Bhīma. Purport: Here Duryodhana compares the military forces arrayed on both sides and concludes that his martial capability is immeasurable, since they are protected by the most experienced commander, grandfather Bhīṣma. On the other hand, the forces of the Pāṇḍavas are much smaller, and their leader is Bhīma, a less experienced commander compared to Bhīṣma. Duryodhana always harbored enmity toward Bhīma, because he knew very well that death was destined for him only at Bhīma's hands. This time, however, he was confident in his own victory, because on his side stood a far greater general, grandfather Bhīṣma. This confidence of his in victory was not without foundation. Let us finish with this for today, and we will continue from verse 11 tomorrow.