Bhagavad Gita Chapter 1 Verse 32 — Arjuna Vishada Yoga
Sanskrit
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च | किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ||१-३२||
Transliteration
na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca . kiṃ no rājyena govinda kiṃ bhogairjīvitena vā ||1-32||
Hindi Meaning
।।1.32।।हे कृष्ण ! मैं न विजय चाहता हूँ, न राज्य और न सुखों को ही चाहता हूँ। हे गोविन्द ! हमें राज्य से अथवा भोगों से और जीने से भी क्या प्रयोजन है?।
English Meaning
O Govinda, of what avail to us are a kingdom, happiness or even life itself
Commentary
Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Kṛṣṇa should understand what will satisfy Arjuna’s senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way – namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one’s own senses – then by the grace of Govinda all desires of the living entity are satisfied. Arjuna’s deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to fight. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Kṛṣṇa kill them personally. At this point he did not know that Kṛṣṇa had already killed them before their coming into the battlefield and that he was only to become an instrument for Kṛṣṇa. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord’s plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.
Hinglish Commentary
Arjuna ne Lord Kṛṣṇa ko Govinda bulaaya kyunki Kṛṣṇa sabhi gao aur indriyon ke liye sukh ka srot hai. Is shabd ka istemal karke, Arjuna yeh dikhata hai ki Kṛṣṇa ko samajhna chahiye ki kya cheezein Arjuna ki indriyon ko khush karengi. Lekin Govinda sirf hamari indriyon ki khushi ke liye nahi hai. Agar hum Govinda ki indriyon ko khush karne ki koshish karte hain, toh hamari apni indriyaan bhi khud se khush ho jaati hain. Har koi chahata hai ki uski indriyaan khush ho, aur wo chahata hai ki Bhagwan is khushi ke liye order supply karein. Bhagwan zindagi ke praniyon ki indriyon ko utna hi khush karte hain jitna unhe milta hai, lekin isse zyada nahi. Lekin jab koi vyakti Govinda ki indriyon ko khush karne ki koshish karta hai bina apni khushi ki chahat kiye, toh Govinda ki kripa se uske sabhi armaan poore hote hain. Arjuna ka apne parivaar aur samudaay ke prati gehra prem yahan dikh raha hai, jo uski prakritik daya ka prateek hai. Is wajah se wo ladne ke liye tayaar nahi hai. Har koi apne doston aur rishtedaron ko apni samriddhi dikhana chahta hai, lekin Arjuna ko dar hai ki uske sabhi rishtedaar aur dost yudh ke maidan mein mar jayenge aur wo jeetne ke baad apni samriddhi unke saath nahi baat sakta. Yeh ek aam soch hai material life ki. Lekin transcendental life alag hai. Ek bhakt jab Bhagwan ki ichha se unki khushiyon ko poora karna chahta hai, toh wo Bhagwan ki seva ke liye har tarah ki samriddhi ko apna sakta hai, aur agar Bhagwan nahi chahte, toh usse ek paise ka bhi nahi lena chahiye. Arjuna apne rishtedaaron ko marna nahi chahta tha, aur agar unhe maarna zaroori hota, toh wo chahata ki Kṛṣṇa khud unhe maaren. Is samay usse yeh nahi pata tha ki Kṛṣṇa ne unhe yudh ke maidan par aane se pehle hi maar diya tha aur wo sirf Kṛṣṇa ke liye ek upkaran banne wale hain. Yeh sachai aane wale adhyaayon mein khuli jaayegi. Ek prakritik bhakt ke roop mein, Arjuna apne dusht cousins aur bhaiyon ke khilaf pratikriya dena nahi chahta tha, lekin yeh Bhagwan ka plan tha ki unhe sabko maarna hai. Bhagwan ke bhakt kabhi bhi galat vyakti ke khilaf pratikriya nahi karte, lekin Bhagwan apne bhakton ke khilaf kiye gaye anyay ko bardasht nahi karte. Bhagwan kisi vyakti ko apne liye maaf kar sakte hain, lekin unhe kabhi bhi maaf nahi karte jo unke bhakton ko nuksan pahunchate hain. Isliye Bhagwan ne dushton ko maarne ka nishchay kiya, jabki Arjuna unhe maaf karna chahta tha.
Chinmaya Commentary
बुद्धि से पूर्णतया विलग होकर उसका भ्रमित मन एक पागल के समान इधरउधर दौड़ता है और मूर्खतापूर्ण निष्कर्षों पर पहुँचता है। वह कहता है मैं न विजय चाहता हूँ न राज्य और न सुख। यह सुविदित तथ्य है कि यदि उन्माद हिस्टीरिया के रोगी को बोलने दिया जाय तो वह निषेध भाषा में ही रोग का कारण बताने लगता है। उदाहरणार्थ किसी स्त्री पर उन्माद का दौरा पड़ने पर वह प्रलाप में कहती है कि वह अपने पति से अभी भी प्रेम करती है पति का वह आदर करती है और उनमें कोई आपसी मतभेद नहीं है इत्यादि तो इन वाक्यों द्वारा वह स्वयं ही अपने रोग का वास्तविक कारण बता रही होती है।इसी प्रकार अर्जुन यह जो सब वस्तुओं की अनिच्छा प्रकट कर रहा है उसी से हम उसकी मनस्थिति का स्पष्ट कारण जान सकते हैं कि वह विजय चाहता था। वह शीघ्र ही अपने एवं स्वजनों के लिये राज्य व सुख प्राप्त करने के लिये आतुर था। परन्तु कौरवों की विशाल सेना और उनमें जानेमाने शूर वीर योद्धाओं को देखकर उसकी आशा भंग हो गयी महत्त्वाकांक्षा ध्वस्त हो गयी और वह आत्मविश्वास भी खोने लगा। इस प्रकार वह धीरेधीरे अर्जुनरोग रूपी विषाद की स्थिति में पहुँच गया जिसके निवारण का विषय ही गीता का प्रतिपाद्य विषय है।