Dhritarashtra said -

Kurukshetra, the land of Kurus, is enclosed by river Saraswati in the north and the river Druvati in the south. The present geographical location of Kurukshetra is South of Ambala in the Punjab and north of Delhi. Gods like Indra, Agni and Brahma had performed austerities at this place. King Kuru also had performed profound austerities here. Hence, it has been called the sacred land. Moreover, Dharmakshetra means a place where Dharma must be upheld, where the righteous must emerge victorious in a battle.

Dhritarashtra was the blind king of Kuru family. He is anxious to know the details of the happenings of the battle, having already heard the news of the fall of the great Bhishma. Sanjaya was an impartial charioteer of Dhritarashtra endowed with divine power. Hence he could relate an account of the battle even without being present there. Shri Krishna tried to bring about reconciliation between the cousins, but the evil minded Duryodhana was adamant. The war had become inevitable for the Pandavas so as to claim their moral and legal rights. Lord Krishna's mission, to protect the righteous and destroy the wicked and been simplified.

Sanjaya said -

For all practical purposes, Duryodhana was the king in spite of the fact that Dhritarashtras was on the throne. Moreover, in the battlefield, Duryodhana had to play the role of the king. Hence, Sanjaya has referred to him as the king. It pleased Dhritarashtra also.

Duryodhana is shrewd and means business. He approaches his master Dronacharya to give him an assessment of the situation as well as to show respect to him and have his blessings. Thus, even though the great Bhishma is the chief commander of the Kaurava army, Duryodhana chooses to approach his master at this moment.

The son of Drupada is Dhristadyumna who is the commander of Pandava army. Duryodhana points out that the master's own wise and talented pupil is in charge of the opposing army. However accomplished a pupil is, once the turns against his own master, he should not succeed. At the same time, Duryodhana hints, Dhrsitadyumna should not be underrated because he is the disciple of such a worthy master and, son of the great king and warrior Drupada.

Duryodhana begins to narrate the names of the warriors of Pandavas' army first. The reason is that the master is already familiar with the men in his own army than with those who have come to fight from the side of the Pandavas.

Bhima was Duryodhana's equal in the art of mace-fight. Arjuna was one of the greatest archers of his time. Here, Duryodhana cites Bhima and Arjuna as yardsticks. Yuyudhana, also called Satyaki was a great warrior and a devotee of Shri Krishna. Virata was the virtuous king of the Matsyas. The Pandavas lived for one year incognito with him. His daughter Uttara was married to Arjuna's son Abhimanyu. Drupada was the mighty Panchala king. His daughter Krishna, also known as Draupadi was married to all the Pandavas. Maharathi was a title given to a hero who excelled in the scripture and the science of arms and was capable of commanding ten thousand men in a battle.

Dhristaketu was the son of Shishupala, king of Chedi. Chekitana was a Yadava hero. Purujit and Kuntibhoj were Kunti's brothers. Shaibya was Yudhishthira's father- in- law whose daughter Devika was married to Yudhisthira, The king of Kashi was a great warrior; his name is not mentioned.

Yudhamanyu and Uttamauja were two brothers, princes of Panchala. The son of Subhadra and Arjuna was Abhimanyu, the great archer. The five sons of Draupadi were Prativindhya, Shrutasoma, Shrutakarna, Shatamika and Shrutasena, sons of Yudhisthira, Bhima, Arjuna, Nakula and Sahadeva respectively. All these have been called Maharathis.

Having enumerated the names of the chief warriors on the other side, now Duryodhana proceeds to recapitulate the strength of his own army. 'Twice born' is a term generally used for Brahmins. At the age of eight or so, a Brahmin is supposed to undergo a Vedic ceremony of purification preparing him for the Vedic studies. This ceremony is referred to as his second birth.

Duryodhana is very clever and tactful and extremely polite to his master. He does not forget to mention the master's name as the first among the heroes of his army. At the same time, he has not mentioned his own name at all.

Bhishma was the grandsire (grand father's step brother) of Kauravas and Pandavas. He is the most experienced of all the warriors and the chief commander of the Kaurava army.

Karna was Kunti's son born of the sun god, half brother of Arjuna. Kripa is Dronacharya's half brother. Ashwatthama was Dronacharya's son. Vikarana was the third of the hundred sons of Dhritarashtra. The son of Somadatta was Bhurishrava. Somadatta was the king of the Bahikas.

Partly because they are more familiar and partly to create an impression that they are uncountable, Duryodhana does not enumerate all the names of his side, although he had enumerated all the named from the opponent’s army who, in his opinion were Maharathis. In any case, it is more important to know clearly all of the main opponents. For this reason, Duryodhana described the Pandava army first and enumerated all of its main heroes (simply enumerating the names is enough, because Dronacharya knows all about them already).

Having placed all the facts, here is an assessment by Duryodhana of the strength of both the armies and also a word of encouragement to the master and to all those who were listening to him - so essential in a battlefield.

Duryodhana had, by not counting all the names of the heroes of his side, already created an impression that they are uncountable or unlimited. Now, in this verse, he says that the Pandava army is limited in strength and therefore can be conquered while the Kaurava army is unlimited in strength and unconquerable. Also, Duryodhana regards Bhishma and Bhima as the greatest warriors on his side and Pandavas' side respectively. Although Dhrstadyuma and not Bhima was the commander of Pandava army, Bhima has been mentioned as the protector of Pandava army. Duryodhana considered Bhima as his main rival and had great regard for his strength. In his opinion Bhima was a more difficult rival than even Arjuna.

Duryodhana now addresses all the warriors. Most of them had come to support him not for his sake but for their love of Bhishma. Shrewd Duryodhana tries to win the sympathy of Bhishma and of the other warriors at the same time. Otherwise also, Bhishma being the commander of the army, must be protected at all cost.

The words of Duryodhana evoke a response from Bhima and encourage him to proclaim the war by blowing his conch loudly.

The first mention of Bhagavan Shri Krishna in Bhagavad Geeta. Madhava means slayer of the demon Madhu as well as lord of fortune. Shri Krishna has innumerable names paying tribute to his various qualities.

Shri Krishna and Arjuna blew thin conches only after the Kauravas had done so. It is befitting the conduct of the righteous people. The glorious chariot of Arjuna driven by Shri Krishna, the lord of the universe himself has white horses, white colour stands for purity and Sattva Guna.

Hrishikesh means lord of the senses and also one with long hair. Also the term denotes a repository of joy, happiness and power accompanied with amenities of life. Shri Krishna's conch Panchajanya was made out of the bones of the demon Panchajana. Devadatta means given by a god. Arjuna's conch was given to him by his divine father Indra God. Thus both the conches were called divine. Bhima earned his name Vrikodara on account of having an appetite of a wolf.

Yudhisthira was Kunti's son while Nakula and Sahadev were born of Madri, Pandu's second wife. Although at the time of the battle, Yudhisthira was not a king, he had earlier conquered all the kings at the time of Rajasuya sacrifice. Hence, Sanjaya has called him a king.

Dhrishtadyumna and Shikhandi were Drupada's sons. Shikhandi was originally a girl and was subsequently transformed into a boy.

Arjuna's chariot was protected by the great Lord Hanuman. This was in accordance with a blessing given by Shri Hanuman to his younger brother Bhim (both were sons of Vayu God ) after an encounter during which the great devotee cut the ego of Bhima to size. Shri Hanuman is an incarnation of strength, wisdom as well as devotion - the three qualifies necessary to go through any encounter successfully. Accordingly, Arjuna has been addressed as 'Kapidhwaja' which literally means 'monkey flagged'.

Reading the two Shlokas, one is conveyed the impression that Arjuna was in a very hostile and angry mood. He has raised his bow already to fight and his address to Krishna is polite but straight forward, meaning business and much like instructions given to a chariot driver while conveying this conversion to Dhritarashtra,. Sanjaya also seems a bit intrigued and he seems to be saying 'look king - what Arjuna said to Shri Krishna!'. Yet the inner regard in which Arjuna holds Shri Krishna is apparent even in this moment of anger. He has addressed Shri Krishna as 'Achyuta' which means infallible. He knows that his friend and lord Shri Krishna will never fail him.

Also, apart from the genuine desire to know who have turned up in the battle in order to have an assessment of the enemies' strength and strategy, there is something else behind Arjuna's request to Shri Krishna. Arjuna is a kind -hearted man who loves his relations and friends. He is still hoping that many of his friends and relatives might not, after all, have turned up for the battles. However, Shri Krishna with him, he has no fear of facing the reality because he is confident that the infallible Shri Krishna will help him weather any situation. Hence, rather than hide his lingering apprehension, he straightaway requests Shri Krishna to place his chariot in between the two armies.

Shri Krishna is the supreme lord, manifest and unmanifest at the same time; creator, sustainer and destroyer of the universe and yet uninvolved in any activity and the final abode of all the learned sages. He must precipitate the inner apprehension and ignorance (in the spiritual sense) of Arjuna in order to impart the supreme divine knowledge. It is by the grace of Shri Krishna that Arjuna is motivated to make that request to the lord which was to become the beginning of the glorious and divine dialogue between Shri Krishna and Arjuna - Bhagavad Geeta. Of course the lord could have imparted the divine knowledge instantaneously also without any questions, but that way only one person would have been benefited; - the entire humanity would have been deprived of the supreme knowledge.

Not making his inner apprehension explicit, Arjuna explains why he wants the chariot to be placed in between the two enemies. He wants to see who have turned up for the battle and with whom he should fight. This has a double meaning. Firstly, Arjuna does not have to fight with every adversary personally, so he wants to have a look at them and choose his adversaries, keeping in mind who can be tackled by other warriors of Pandava army. Secondly, Arjuna is not inclined to fight with his close relatives and friends whom he loves and for whom he has regard. This is his real apprehension.

The tone of this verse depicts the contempt and indignation that Arjuna has for the evil designs of Duryodhana and his supporters. However, excessive attachments as well as aversion of contempt (even to evil) are enemies in the path of knowledge as Arjuna is to learn later.

Bhagavan Shri Krishna, the greatest performer, must have surely done something more than simply complying with the request of Arjuna. Firstly, he must have placed the chariot particularly opposite Bhishma and Drona for whom Arjuna had greatest regard and affection. Secondly, and more importantly, Shri Krishna must have cast a spell with the words, 'Partha behold these Kurus gathered together'. Reminding Arjuna of his mother Pritha, (addressing him as Partha) and calling his adversaries as Kurus Shri Krishna has precipitated the feeling of affection and attachment which was latent in Arjuna so far. Thus, he will eventually get an opportunity of removing Arjuna's spiritual ignorance, once Arjuna admits his weakness and expresses his inability to fight.

Arjuna wanted to know with whom he should fight. Now, seeing his near and dear all around, he finds that he does not feel like fighting with any one at all.

Arjuna is overtaken by compassion and grief borne out of deep-rooted affection for his kinsmen. A moment earlier, he was outraged thinking about the injustice and evil designs of his cousin Duryodhana and his supporters. This was borne out of deep-rooted love for justice and human values. Such is often the mental state of a person gifted with a noble, and affectionate nature (Shri Krishna has acknowledged to Arjuna in verse 5, chapter 16 that he has been endowed with a noble nature or Devi Sampada) but who is spiritually rather unevolved. He some times revolts, sometimes is overtaken by grief and is thrown out of balance, at the sight of worldly injustice and miseries.

On the other hand Duryodhana was neither angry nor concerned about his kinsmen on the other side. He was unfair, evil minded, selfish, but he had perfect balance of mind and he knew exactly what to do and how to do it most efficiently and effectively. He had an evil nature or Asuri Sampada. Such people maintain a balance of mind much more easily than persons like Arjuna do - gifted with Devi Sampada but spiritually unevolved. Of course, they attain a balance of mind also as they get along with their spiritual evolution.

Arjuna describes his physical condition very vividly as a result of the mental agony he is going through. He does not want to fight with his beloved kinsmen. Why so much of agony then? Why does he not simply drop out from the battle. He knows that the matter is not so simple. Deep down himself, he is aware that his Dharma is telling him to fight. There is a conflict between his qualities of heart and his qualities of mind. Not only this; he knows that it is too late to drop out of the battle. How can he let down Pandavas, his brothers at the last moment? Without him, the Pandavas would certainly lose the battle and would be killed. Though by all rational considerations he must fight the battle, he does not feel like fighting at all on account of extreme compassion and love for the Kauravas. This is why he is confused, dumbfounded and feels even physically paralysed. At the moment, his heart has taken change of him and he goes on describing how exactly he feels to his friend and master, Shri Krishna.

It has not been elaborated what adverse omens Arjuna is referring to. Possibly the conditions described in the previous two verses themselves are adverse omens. In any case omens appear favourable or adverse very often according to one's mood.

Shri Krishna has been addressed as Keshava, which means one who has long hair.

Arjuna has addressed Shri Krishna twice in this verse, which shows the intensity of his emotion, Govinda, means master of senses.

Arjuna says that he has no desire for victory, kingdom or pleasure; but this state of desirelessness has not come out of knowledge but out of frustration. There is a word of difference between this desirelessness and that of an accomplished saint.

Arjuna explains why victory, the kingdom, and pleasures are of no avail in this situation. After all, one strives for kingdom and all the worldly pleasures not so much for one's own sake but mainly for the sake of one's near and dear with whom he likes to share all these. This shows Arjuna's nobility of character and lack of selfishness.

Although, all that has been done in this verse is to enumerate once again who all were present in the battle, the condition of Arjuna's heart has been very vividly portrayed, which is full of love and feeling for his relations. As one reads the verse, one has to pause after Acharyah, Pitarah, Pitamahah, Matulah, Shvashurah, Pautrah, and Shyalah on account of the Visargas (the 'h' sound at the end of these words) as Arjuna would indeed have done while enumerating his kinsmen feelingly.

Madhusudan means Shri Krishna, the slayer of the demon Madhu.

Arjuna makes it very clear that he values his dear kinsmen more than any material accomplishment, even more than his own life. Hence, there is no question of his wanting to kill them for the sake of a petty kingdom.

In highly emotional state, Arjuna's mind switches from one thought to another. Now he thinks of the sins that would be incurred by killing his kinsmen even though they are sinners themselves. It sounds more like his heart coaxing his mind to find a justification of his feelings, Janardana means Shri Krishna, slayer of the demon Jana.

More or less a repetition, which only shows the highly emotional state, Arjuna is in.

Arjuna had previously mentioned the argument of sin very briefly (verse 36). Then he reverted back to the domain of feeling (verse 37), Now he has again resumed the same argument - the sin arising out of the destruction of family. This is what normally happens when one is emotionally unstable.

Arjuna says that just because the Kauravas are not able to see the sin (arising out of the destruction of the family) on account of their preoccupation with greed and selfishness, it does not justify Pandava's retaliation since at least they are free from greed; their vision is clear. Arjuna has such a glorious, noble, loving and selfless nature that the spirit of retaliation is entirely absent at this moment. This only shows that sometimes, even positive virtues (such as Arjuna possessed) lead to confusion and inaction when the overall balance and co-ordination between mind and heart is lost.

In the subsequent verses, Arjuna pursues vigorously his argument viz. how destruction of family would lead to a great sin. His mind is now ready to respond to the wishes of his heart and comes out with a solid intellectual argument in favour of not killing one's own kinsmen - even apart from the grief arising out of it.

Arjuna addresses Shri Krishna twice in this verse also. As he is very much disturbed at the thought of the corruption of the women of the family and the intermixture of castes arising out of it, destroying the purity of race.

Varshneya means descendant of Vrishni. (Shri Krishna has been called Varshneya.)

Pindodaka rites are performed in the name of departed ancestors by near blood relations. This brings peace and satisfaction to be bereaved ancestors in the world of Pitriloka where they stay until their rebirth. In return, blessings flow from the bereaved ancestors to their children and grandchildren on earth. Thus a link is maintained between them. When the purity of the race is lost, the Pindodaka rites also disappear.

Arjuna concludes that the Pandavas are about to commit a great sin and his heart revolts against it with grief. There is no flaw in his argument (from verse 40 to verse 44) but the trouble is that in the ultimate analysis, he has not been able to weigh all the relevant factors in their proper proportion. He has dwelt upon the evils arising out of the battle and the destruction of family arising out of it, but he has not considered the consequences of Pandavas withdrawing from the battle. It is very doubtful whether, particularly at this juncture, any of his brothers (especially Bhimsen) could have been persuaded to give a walkover to Kauravas. Such a decision would have been against even Arjuna's own conscience and temperament. Moreover, even in the event of such a walk over; it is very doubtful whether the Kauravas would have allowed Pandavas to lead a free life. Duryodhana would have certainly imprisoned them, humiliated them and would have finally killed them also. Moreover the Pandavas would have been guilty of running away from their Kshatriya Dharma which calls for fighting for a righteous cause and try to establish a righteous order. Arjuna should have considered all these and then he should have weighed what is ultimately better for Pandavas - to fight or not to fight. As a matter of fact all this had been considered a number of times and several attempts had been made to avert the family battle - Shri Krishna himself tried to make Duryodhana see reason but the latter was adamant. Arjuna was a party to the ultimate decision taken to fight. How could he drop out of the battle at the last moment like this?

What happened to Arjuna is typical in an emotional disturbance. The sense objects (the sight of Arjuna's kinsmen stationed on the battlefield, in this case) influence the senses (verses 29 and 30). The senses overpower the mind or heart (verses 31 to 37) and finally the mind destroys the intellect (verses 38 to 45). Thus, the senses are paralysed, the mind is full of grief and refuses to fight and the intellect has come out with lopsided and distorted argument and has just concluded that it is a great sin to fight in such a battle. This is 'Moha' - shrouding of the knowledge by ignorance or attachment.

Arjuna knows that there is no question of resigning from battle and escaping unharmed. The Kauravas would not leave him alive. But, Arjuna, with his disturbed senses, mind and intellect, considers it better to be killed like this than to face the destruction of his own family and the sin arising out of it.