tataḥ śvetair hayair yukte
mahati syandane sthitau
mādhavaḥ pāṇḍavaś caiva
divyau śańkhau pradadhmatuḥ
Translation of Bhagavad Gita 1.14
On the other side, both Lord Krishna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Brahma Madhva Gaudiya Sampradaya:
In contrast with the conchshell blown by Bhishmadeva, the conchshells in the hands of Krishna and Arjuna are described as transcendental. The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side because Krishna was on the side of the Pandavas. Jayas tu pandu-putranam yesham pakse janardanah. Victory is always with persons like the sons of Pandu because Lord Krishna is associated with them. And whenever and wherever the Lord is present, the goddess of fortune is also there because the goddess of fortune never lives alone without her husband. Therefore, victory and fortune were awaiting Arjuna, as indicated by the transcendental sound produced by the conchshell of Vishnu, or Lord Krishna. Besides that, the chariot on which both the friends were seated had been donated by Agni (the fire-god) to Arjuna, and this indicated that this chariot was capable of conquering all sides, wherever it was drawn over the three worlds.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Brahma Madhva Gaudiya Sampradaya:
No commentary by Sri Visvanatha Cakravarti Thakur.
Commentary by Sri Ramanuja of Sri Sampradaya:
1.1 – 1.19 Dhrtarastra said — Sanjaya said — Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adequacy of Bhima’s forces for conquering the Kaurava forces and the inadequacy of his own forces for victory against the Pandava forces. He was grief-stricken within. Observing his (Duryodhana’s) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to conquer the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, ‘Our cause is almost lost now itself.’ So said Sanjaya to Dhrtarastra who was longing for their victory. Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior — by saying, ‘Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
After the tumultuous sound coming from the Kaurava army had subsided, the Supreme Lord Krishna and Arjuna seated on a magnificent chariot intrepidly blew their conch shells powerfully igniting the Pandavas eagerness for battle as well.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Sri Madhvacarya did not comment on this sloka.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
Now in order to ignite the exaltation of the Pandava army and in response to the Kaurava army the mighty blowing by the Supreme Lord Krishna and Arjuna on their divine conch shells confidently indicates that their victory is eminent.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
1.14 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
1.12 — 1.29 Sri Abhinavgupta did not comment upon this sloka.
Sanskrit Shloka Without Transliteration Marks:
tatah svetair hayair yukte
mahati syandane sthitau
madhavah pandavas caiva
divyau sankhau pradadhmatuh
Sanskrit to English Word for Word Meanings:
tataḥ — thereafter; śvetaiḥ — with white; hayaiḥ — horses; yukte — being yoked; mahati — in a great; syandane — chariot; sthitau — situated; mādhavaḥ — Kṛṣṇa (the husband of the goddess of fortune); pāṇḍavaḥ — Arjuna (the son of Pāṇḍu); ca — also; eva — certainly; divyau — transcendental; śańkhau — conchshells; pradadhmatuḥ — sounded.