Bhagavad Gita Chapter 1, Verse 47 (BG 1.47) — Meaning, Translation & Commentary

1.47 एवम् thus? उक्त्वा having said? अर्जुनः Arjuna? संख्ये in the battle? रथोपस्थे on the seat of the chariot? उपाविशत् sat down? विसृज्य having cast away? सशरम् with arrow? चापम् bow? शोकसंविग्नमानसः with a mind distressed with sorrow.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the first discourse entitledThe Yoga of the Despondency of Arjuna.

Commentaries

Contemporary scholarly and practical interpretations for modern seekers.

This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.

Modern

# Translation In the battlefield, Sanjaya recounts all that he has witnessed. Exhausted by his own reasoning and overwhelmed by sorrow, Arjuna casts aside his weapons and sits down in his chariot. Thus we leave Arjuna in this condition at the conclusion of the first chapter of the Gita. --- **Thus concludes the first chapter, named Arjuna's Despondency Yoga, of the Sri Madhava Bhagavad Gita Upanishad—the wisdom of Brahman and the science of yoga—in the form of the dialogue between Sri Krishna and Arjuna.** In ancient times, the conclusion of scriptural texts was marked by a specific sign or symbol. In modern printed books, this necessity no longer exists, as we can see where one chapter ends and another begins. Even in printed books, this is indicated through the various chapter headings. In ancient times, lacking written texts, students received oral instruction. Thus new versions of the scriptures were inscribed upon the slate of their memory. Because the teaching was oral, students would commit it to heart. Therefore, it was essential to have some marker indicating the end of one chapter and the beginning of another. In the Upanishads, this was signaled by repeating the final mantra or the final portion of a mantra twice. However, at the end of each chapter of the Gita, there is only a single colophon. The difference in the colophon of each chapter lies only in the chapter number and its particular name. The colophon of the Gita is filled with words of great beauty and substance. It itself provides extensive information regarding the subject matter of this scripture. Here, not only the entire Sri Madhava Bhagavad Gita, but each of its chapters as well, is given the designation of Upanishad. The first chapter of this eighteen-chapter Gita Upanishad is named Arjuna's Despondency Yoga. These chapters are called Upanishads because they expound the very subject matter of the Upanishads. Their deeper meaning cannot be grasped by those readers who approach them without prior preparation. To understand the profound truths hidden within verses that appear simple, deep reflection is absolutely necessary. Like the knowledge of the Upanishads, here too, to attain the treasure of ultimate truth contained in the verses of the Gita, one requires a compassionate and qualified teacher. The word Upanishad means that knowledge which is studied by approaching the teacher (upa), sitting humbly (ni) at his feet (shad) with firm resolve. The subject of all the world's religious scriptures is one and the same. They all teach us that behind this ever-changing world lies an imperishable, ultimate truth which is the fundamental nature of this world. This non-dual truth is called Brahman in Hindu scriptures. Therefore, the knowledge that teaches the understanding of Brahman and the means to experience it is called Brahma Vidya—the knowledge of Brahman. Unlike Western philosophy, the Aryans accepted no philosophy unless the philosopher also expounded the means by which every seeker could attain the goal of that philosophy. Thus Hindu philosophy has two parts: the knowledge of truth and the science of yoga. In this second part, the practices to be cultivated are described. The word yoga comes from the root yuj, which means to join or unite. The effort a seeker makes to elevate oneself from one's present condition and attain some higher and perfect ideal is called yoga, and this science is called the science of yoga. In the colophon, the Gita is called the science of yoga. Therefore, from it we expect knowledge of those practices through which direct experience of ultimate truth can be attained. Because the knowledge of truth and the science of yoga are extremely subtle and scholarly subjects, they do not ordinarily attract the interest of common people. The knowledge presented here is not of any visible object. To all except a mathematician, mathematics appears dry and tedious. Moreover, mathematical knowledge is not greatly necessary in practical life. However, because the purpose of dharma is the cessation of worldly suffering, all people have need of it. Therefore, all teachers have made the effort to present the difficult subject of the knowledge of truth in a simple and engaging manner before common people. They have successfully employed the method of receiving instruction from the mouth of a teacher. Even words from a familiar teacher begin to seem familiar to us. The Smriti texts, such as the Manu Smriti and Gautama Smriti, are the scriptures that provide elementary instruction in the knowledge of truth. These texts can be understood with relative ease. In the Upanishads, we find descriptions of teacher and student, but not in great detail. In the Gita, we find a complete picture of this relationship. Against the backdrop of the Gita, set amid the excitement of battle, the ancient Upanishadic truth is proclaimed anew. Here, this knowledge is taught by Lord Sri Krishna himself to his dearest friend Arjuna in the context of a struggle so intense that Arjuna has completely lost his mental equilibrium and fallen into a state of despair. Therefore, from the Gita we may expect instruction and guidance given with the deepest compassion. The rishis of the Upanishads were not so closely connected with common people that they could fully understand their weaknesses. This special quality of the Gita is indicated in the colophon by stating that this is instruction given by the Lord himself to a mortal man—in the dialogue between Sri Krishna and Arjuna. The title of this chapter is Arjuna's Despondency Yoga, which is actually composed of seemingly contradictory words. If despondency itself is yoga, then we are all yogis without any desire or effort. In my commentary on this chapter, I have already indicated that Arjuna's state of despondency is auspicious because through it, by sowing the seeds of the Gita's teaching, the flowers of Sri Krishna's perfection can be obtained. The demand for dharma and the knowledge of truth in an individual, society, or nation will arise only when their hearts experience the despondency that Arjuna experienced. To the extent that today's world realizes that it is helpless in facing life's struggle and lacks the courage to destroy the cherished economic values and industrial greed it has created, to that extent is it worthy of receiving the Gita's teaching. The art of cooking alone does not possess completeness in itself; its completeness lies in the eating of the food. Similarly, even when one has gathered the means for high comfort and many conveniences in life, one does not experience fulfillment or the sense of having accomplished one's purpose. It is at such a time that a person develops an intense longing to attain perfection. Without first reaching a state of despondency, scripture alone cannot help us. Because the state of despondency is essential before the yoga of the self, it is called yoga here. The state of Arjuna's despondency is the primary practice necessary for learning and living the yoga described in the Gita.