At the very edge of battle, Arjuna, his banner bearing Hanuman, takes up his bow and turns to Krishna.
This is a scene-setting verse, not a teaching, and its small details are not idle. The banner, the name Arjuna uses for Krishna, and the steadiness of his hand are each read as quiet signs of where his strength and his trust already rest.
Then, O king, seeing the sons of Dhritarashtra standing in position as the clash of weapons was about to begin, Arjuna, whose banner bore the image of Hanuman, took up his bow.
The armies are drawn up and the discharge of weapons is just setting in; the verse marks the moment before Arjuna speaks, and it opens directly into his request, in the verses that follow, to be stationed between the two hosts.
Where they agreethe convergence
Across schools and centuries the commentators come to the same ground. These are the points they share, and the voices that hold each one.
The arrows have not yet flown, but the moment is upon you: drawn up against you stand Duryodhana's ranks, and you lift your bow.
Across Advaita, Bhedābheda, Bhakti, Śuddhādvaita, Viśiṣṭādvaita, and the modern voicesĀnandagiri · Madhusūdana · Dhanapati · Bhāskara · Śrīdhara · Vallabha · Puruṣottama · Jñāneśvar · Tilak · Ramsukhdas · Rāmānuja · Vedānta DeśikaIn Ānandagiri, Madhusūdana, and 10 others’ words
The verse sets the scene just before the first arrows fly. Arjuna, looking out at the assembled sons of Dhritarashtra (the dhartarashtrah, Duryodhana's side) drawn up in battle order, lifts his Gandiva bow as the clash of weapons is about to begin, and speaks to Krishna. The phrase 'pravritte shastra-sampate' names the moment when the discharge of weapons was setting in; several commentators note that the Sanskrit uses a present-tense form to point to this fully imminent event. So the words Arjuna is about to speak are spoken at the very edge of war, not in calm reflection beforehand.
Look up at the banner: Hanuman rides there, the devotee who once burned Lanka and terrified the demons, and his presence shakes the foe and marks the coming victory.
Across Advaita, Viśiṣṭādvaita, Bhakti, and the modern voicesĀnandagiri · Madhusūdana · Nīlakaṇṭha · Dhanapati · Vedānta Deśika · Jñāneśvar · Tilak · RamsukhdasIn Ānandagiri, Madhusūdana, and 6 others’ words
The epithet 'kapi-dhvaja,' ape-bannered, is read as a deliberate sign of Arjuna's power and coming victory, not a throwaway detail. The monkey on his banner is Hanuman, the great devotee and warrior of the Ramayana. Commentators recall that the very sight of Hanuman once terrified the rakshasas and that he burned Lanka, so his presence on the standard shakes the enemy. Some retell how Hanuman granted Arjuna this boon and promised that, seated on the chariot-banner, his roar would carry off the lives of the foe; the one on whose banner Hanuman sits is assured of triumph.
You call upon Krishna as Hrishikesha, lord of the senses, the inner mover of mind and intellect in every being; the one you turn to is your inner guide, not merely your charioteer.
Across Advaita, Bhedābheda, Viśiṣṭādvaita, and the modern voicesMadhusūdana · Bhāskara · Vedānta Deśika · RamsukhdasIn Madhusūdana, Bhāskara, and 2 others’ words
Arjuna addresses Krishna as 'Hrishikesha,' which the commentators unpack as Lord of the senses: 'hrishika' names the host of the senses and 'isha' their master. The deeper point is that Krishna is the inner controller, the impeller of the mind, intellect, and senses of all beings. Calling him by this name as the war begins is meaningful: the one Arjuna turns to is the very mover of the senses, the inner guide, not merely a chariot-driver.
Where Duryodhana ran in fear to his teacher, you stand your ground and look the enemy in the face; reaching for your bow is the very posture of courage and fearlessness.
Across Advaita, and the modern voicesĀnandagiri · Madhusūdana · RamsukhdasIn Ānandagiri, Madhusūdana, and 1 others’ words
Arjuna's bearing here is steady and unafraid, and this is drawn as a pointed contrast with the Kaurava side. Where Duryodhana, on seeing the Pandava army, ran in anxiety to his teacher Drona, Arjuna, on seeing the Kaurava army, reaches straight for his bow. Even granting that fear might naturally arise and prompt flight, Arjuna stands his ground and looks the enemy in the face; the commentators read his lifting of the Gandiva as the mark of courage, enthusiasm, and fearlessness.
Sanjaya rouses the blind king now, naming him lord of the earth, and turns toward the request you are about to make: to be stationed between the armies so you may see those you must fight.
Across Advaita, Bhedābheda, Śuddhādvaita, and the modern voicesĀnandagiri · Madhusūdana · Dhanapati · Bhāskara · Vallabha · Puruṣottama · RamsukhdasIn Ānandagiri, Madhusūdana, and 5 others’ words
The closing address 'mahipate,' O lord of the earth, is Sanjaya speaking to the blind king Dhritarashtra, rousing his attention. By naming him 'lord of the earth' Sanjaya turns the narration back to the listener and prepares him for the request Arjuna is about to make: to have his chariot stationed between the two armies so that he may see those he must fight. The verse thus opens directly into Arjuna's words in the verses that follow.
This is the shared ground; it can be carried as it is. Below is where they differ.
Where they differthe divergence
Advaita Vedānta, in their fuller words
On the single word 'vyavasthitan,' this reading takes it to mean the Kauravas standing unevenly, agitated and shaken by fear. On this view the verse already shows the enemy in disarray as the battle opens, and the epithets 'monkey-bannered' and 'Pandava' underline the dreadful nature of Arjuna's banner and his own heroism by contrast.
Viśiṣṭādvaita, in their fuller words
This school reads 'vyavasthitan,' by contrast, as the foes standing firmly arrayed and eager to fight; the prefix vi is taken to mark specificity, giving the gloss 'those eager for battle.' The deeper accent falls on Krishna's titles. 'Hrishikesha' is unfolded as the Lord whose very nature is lordship and heroic power (aishvarya and virya), ever free in the work of creation, who governs all the faculties of all beings in every mode, so that steering a pair of chariot-horses is a small thing for him; scripture (the Ahirbudhnya Samhita) is cited to confirm this sense of his name. The title Achyuta is given a precise word-derivation: not only the one who never falls from place, time, or thing, but specifically 'he who does not let go of those who have come to him,' grounded in the Lord's tenderness toward those who take refuge (ashrita-vatsalya). On this reading the next verses' 'I would behold those with whom I must fight' is the proper construction, exposing the wrongness of Duryodhana's faction.
Advaita Vedānta, in their fuller words
On the single word 'vyavasthitan,' this reading takes it to mean the Kauravas standing unevenly, agitated and shaken by fear. On this view the verse already shows the enemy in disarray as the battle opens, and the epithets 'monkey-bannered' and 'Pandava' underline the dreadful nature of Arjuna's banner and his own heroism by contrast.
Dvaita, in their fuller words
This school's commentator did not comment on this verse; the commentary begins only at 2.11. So no distinct Dvaita reading of 1.20 is offered here.
A few questions to carry
These ask for understanding, not recall; each answer is settled by the commentary itself.
For a second sitting
Carry this with youwhat stays
Notice the difference in where each man turns when the pressure mounts. Duryodhana, seeing the opposing force, hurried to a human teacher with words full of cunning. Arjuna, seeing the same kind of force, reached first for his own strength and spoke to Krishna, the jagad-guru and inner controller of mind, intellect, and senses. The lesson is quiet but real: when fear rises, whom and what do you reach for first? To turn toward the inner guide, and to take up your own legitimate duty with courage instead of scheming, is itself the posture of fearlessness. The Hanuman on the banner is a reminder that the heart steadied in devotion and right action need not be ruled by fear.
When the pressure mounts, notice where you turn first; to reach toward the inner guide and take up your own rightful work with a steady hand is itself the posture of fearlessness.
Read deeper
Everything a full study holds, folded below.
Word by word
All the commentary, woven together
The commentary, woven together
machine-assisted draft, pending review
Convergence
he verse sets the scene just before the first arrows fly. Arjuna, looking out at the assembled sons of Dhritarashtra (the dhartarashtrah, Duryodhana's side) drawn up in battle order, lifts his Gandiva bow as the clash of weapons is about to begin, and speaks to Krishna. The phrase 'pravritte shastra-sampate' names the moment when the discharge of weapons was setting in; several commentators note that the Sanskrit uses a present-tense form to point to this fully imminent event. So the words Arjuna is about to speak are spoken at the very edge of war, not in calm reflection beforehand.
Braided from 12 commentators
Śrī Ānandagiri · Madhusūdana Sarasvatī · Dhanapati Sūri · Śrī Bhāskara · Śrīdhara Svāmī · Vallabhācārya · Śrī Puruṣottama · Sant Jñāneśvar · Lokmanya Tilak · Swami Ramsukhdas · Rāmānujācārya · Vedānta Deśika
The epithet 'kapi-dhvaja,' ape-bannered, is read as a deliberate sign of Arjuna's power and coming victory, not a throwaway detail. The monkey on his banner is Hanuman, the great devotee and warrior of the Ramayana. Commentators recall that the very sight of Hanuman once terrified the rakshasas and that he burned Lanka, so his presence on the standard shakes the enemy. Some retell how Hanuman granted Arjuna this boon and promised that, seated on the chariot-banner, his roar would carry off the lives of the foe; the one on whose banner Hanuman sits is assured of triumph.
Braided from 8 commentators
Śrī Ānandagiri · Madhusūdana Sarasvatī · Śrī Nīlakaṇṭha · Dhanapati Sūri · Vedānta Deśika · Sant Jñāneśvar · Lokmanya Tilak · Swami Ramsukhdas
Arjuna addresses Krishna as 'Hrishikesha,' which the commentators unpack as Lord of the senses: 'hrishika' names the host of the senses and 'isha' their master. The deeper point is that Krishna is the inner controller, the impeller of the mind, intellect, and senses of all beings. Calling him by this name as the war begins is meaningful: the one Arjuna turns to is the very mover of the senses, the inner guide, not merely a chariot-driver.
Madhusūdana Sarasvatī · Śrī Bhāskara · Vedānta Deśika · Swami Ramsukhdas
Arjuna's bearing here is steady and unafraid, and this is drawn as a pointed contrast with the Kaurava side. Where Duryodhana, on seeing the Pandava army, ran in anxiety to his teacher Drona, Arjuna, on seeing the Kaurava army, reaches straight for his bow. Even granting that fear might naturally arise and prompt flight, Arjuna stands his ground and looks the enemy in the face; the commentators read his lifting of the Gandiva as the mark of courage, enthusiasm, and fearlessness.
Śrī Ānandagiri · Madhusūdana Sarasvatī · Swami Ramsukhdas
The closing address 'mahipate,' O lord of the earth, is Sanjaya speaking to the blind king Dhritarashtra, rousing his attention. By naming him 'lord of the earth' Sanjaya turns the narration back to the listener and prepares him for the request Arjuna is about to make: to have his chariot stationed between the two armies so that he may see those he must fight. The verse thus opens directly into Arjuna's words in the verses that follow.
Braided from 7 commentators
Śrī Ānandagiri · Madhusūdana Sarasvatī · Dhanapati Sūri · Śrī Bhāskara · Vallabhācārya · Śrī Puruṣottama · Swami Ramsukhdas
Divergence
Advaita Vedānta
On the single word 'vyavasthitan,' this reading takes it to mean the Kauravas standing unevenly, agitated and shaken by fear. On this view the verse already shows the enemy in disarray as the battle opens, and the epithets 'monkey-bannered' and 'Pandava' underline the dreadful nature of Arjuna's banner and his own heroism by contrast.
Śrī Nīlakaṇṭha
Viśiṣṭādvaita
This school reads 'vyavasthitan,' by contrast, as the foes standing firmly arrayed and eager to fight; the prefix vi is taken to mark specificity, giving the gloss 'those eager for battle.' The deeper accent falls on Krishna's titles. 'Hrishikesha' is unfolded as the Lord whose very nature is lordship and heroic power (aishvarya and virya), ever free in the work of creation, who governs all the faculties of all beings in every mode, so that steering a pair of chariot-horses is a small thing for him; scripture (the Ahirbudhnya Samhita) is cited to confirm this sense of his name. The title Achyuta is given a precise word-derivation: not only the one who never falls from place, time, or thing, but specifically 'he who does not let go of those who have come to him,' grounded in the Lord's tenderness toward those who take refuge (ashrita-vatsalya). On this reading the next verses' 'I would behold those with whom I must fight' is the proper construction, exposing the wrongness of Duryodhana's faction.
Rāmānujācārya · Vedānta Deśika
Advaita Vedānta
This reading develops the theology of certain victory through the address Achyuta. Because Krishna, the Lord of all, lets himself be set to a task by his devotee and at once does as he is bidden, and because nothing is impossible for devotees when even the Blessed One carries out their charge, the victory of the Pandavas is already sure. The name Achyuta is read further to forestall any objection: who could cast from the chariot the one who never falls away from place, time, or thing? And since the Lord is ever changeless, even any displeasure at being ordered about is set aside. This reading also hears in the address a rebuke of Dhritarashtra: Arjuna acts only after deliberation, in keeping with statecraft and dharma, whereas the king seized another's kingdom without deliberation, and so, lacking statecraft and dharma, has no victory.
Madhusūdana Sarasvatī
Dvaita
This school's commentator did not comment on this verse; the commentary begins only at 2.11. So no distinct Dvaita reading of 1.20 is offered here.
Śrī Jayatīrtha
A Seeker Asks
If this verse shows Arjuna lifting his bow in fearless confidence and the commentators say victory is already assured, why does he break down in grief just a few verses later?
The confidence the commentators read here is real but specific. It rests not on Arjuna's own nerve alone but on what the verse keeps pointing to: the Hanuman-banner that signals assured triumph, and above all the presence of Krishna addressed as Hrishikesha, the very impeller of the senses and inner guide. The steadiness belongs to the one who has the Lord as his charioteer.
Dhanapati Sūri · Swami Ramsukhdas · Madhusūdana Sarasvatī · Vedānta Deśika
The contrast drawn here is between Arjuna and Duryodhana at the same moment, not a claim that Arjuna will never waver. Where Duryodhana met the sight of the enemy with anxiety, Arjuna met it by reaching for his bow and turning to Krishna. That a man steady at the trumpet-blast can still be shaken when he looks closely into the faces he must kill is exactly what the unfolding text shows; one commentator even reads the very next request, to be placed between the armies for a closer look, as the prelude to that fresh and harder seeing.
Swami Ramsukhdas · Śrī Ānandagiri · Vedānta Deśika
So the assurance of victory and Arjuna's coming collapse are not in conflict. The commentators ground the certainty in Krishna's nature, the Lord who does not let go of those who have come to him and who carries out his devotee's charge. The despair that follows is Arjuna's, and the whole teaching of the Gita is given precisely to lead him through it back to that ground.
Madhusūdana Sarasvatī · Vedānta Deśika · Swami Ramsukhdas
Contemplation
Notice the difference in where each man turns when the pressure mounts. Duryodhana, seeing the opposing force, hurried to a human teacher with words full of cunning. Arjuna, seeing the same kind of force, reached first for his own strength and spoke to Krishna, the jagad-guru and inner controller of mind, intellect, and senses. The lesson is quiet but real: when fear rises, whom and what do you reach for first? To turn toward the inner guide, and to take up your own legitimate duty with courage instead of scheming, is itself the posture of fearlessness. The Hanuman on the banner is a reminder that the heart steadied in devotion and right action need not be ruled by fear.
Sit with this · Swami Ramsukhdas
All the translations and commentary
Pull up a chair.
You have come to sit with this verse. When you are ready to hear the translators and the commentators in full, tap a name in The seating.