Bhagavad Gita Chapter 1 Verse 34 — Arjuna Vishada Yoga
Sanskrit
आचार्याः पितरः पुत्रास्तथैव च पितामहाः | मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ||१-३४||
Transliteration
ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ . mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinastathā ||1-34||
Hindi Meaning
।।1.34।।वे लोग गुरुजन, ताऊ, चाचा, पुत्र, पितामह, श्वसुर, पोते, श्यालक तथा अन्य सम्बन्धी हैं।
English Meaning
O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives are ready to give up their lives and properties and are standing before me,
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 Bhagwan Kṛṣṇa ko Govinda kehkar bulaya kyunki Kṛṣṇa sabhi gāyon aur indriyon ka sukh ka srot hai. Is shabd ka istemal karke, Arjuna yeh dikhata hai ki Kṛṣṇa ko samajhna chahiye ki kya cheez uski indriyon ko khush karegi. Lekin Govinda sirf humari 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 hi khush ho jaati hain. Har koi chahta hai ki unki indriyaan khush ho, aur woh chahte hain ki Bhagwan unki khushi ka order supply kare. Bhagwan jeevon ki indriyon ko utni hi khushi dete hain jitni unki yogyaata hoti hai, lekin isse zyada nahi, kyunki koi bhi insaan lalach karne mein nahi hai. Lekin jab koi vyakti Govinda ki indriyon ko khush karne ki koshish karta hai bina apni khushi ki tamanna kiye, toh Govinda ki kripa se uski sabhi ichhaayein poori hoti hain. Arjuna ka apne parivaar aur samudaay ke prati gehra prem yahan dikhai deta hai, jo uski prakritik daya ka prateek hai. Isliye, woh ladne ko tayaar nahi hai. Har koi apni samriddhi dikhana chahta hai doston aur rishtedaron ke samne, lekin Arjuna ko dar hai ki uske sabhi rishtedaar aur dost battlefield par mar jayenge aur woh jeetne ke baad apni samriddhi unke saath nahi baat sakega. Yeh ek aam samasya hai material life ki. Lekin transcendental life alag hoti hai. Jab ek bhakt Bhagwan ki ichhaon ko poora karna chahta hai, toh woh Bhagwan ki seva ke liye kisi bhi samriddhi ko le 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 woh chahata tha ki Kṛṣṇa khud unhe maar de. Is samay usse yeh nahi pata tha ki Kṛṣṇa ne unhe battlefield par aane se pehle hi maar diya tha aur woh sirf Kṛṣṇa ke liye ek upkaran banne wale hain. Yeh sachai aage ke adhyaayon mein khuli jaayegi. Bhagwan ke ek prakritik bhakt ke roop mein, Arjuna apne dusht cousins aur bhaiyon ke khilaf badla lena nahi chahta tha, lekin yeh Bhagwan ka plan tha ki un sabka naash ho. Bhagwan ke bhakt dushton ke khilaf badla nahi lete, lekin Bhagwan apne bhakton ke khilaf kiye gaye anyayon ko bardasht nahi karte. Bhagwan apne liye kisi vyakti ko maaf kar sakte hain, lekin unhe maaf nahi karte jo unke bhakton ko nuksan pahunchate hain. Isliye, Bhagwan ne dushton ko maarne ka pura irada kiya, jabki Arjuna unhe maaf karna chahta tha.
Chinmaya Commentary
एक ही क्षत्रिय परिवार के लोगों के बीच होने जा रहे इस गृहयुद्ध के विरुद्ध अर्जुन भगवान् श्रीकृष्ण को अन्य तर्क भी देता है। भावाविष्ट अर्जुन अपने कायरतापूर्ण पलायन के लिये अनेक तर्क देकर अपने विचार को उचित सिद्ध करना चाहता है जबकि भाग्य से प्राप्त कर्तव्य करने से वास्तव में वह दूर भाग रहा है।उसने जो कुछ पहले कहा था उसी को वह दोहराता रहता है क्योंकि श्रीकृष्ण अपने गूढ़ मौन द्वारा उसके तर्क स्वीकार नहीं कर रहे थे। भगवान् के अधरों की तीक्ष्ण मुस्कान अर्जुन को लज्जित कर रही थी। वह अपने मित्र एवं सारथि श्रीकृष्ण की अपने विचारों के प्रति स्वीकृति और सहमति चाहता था परन्तु न तो उनकी दृष्टि के भाव से और न ही उनके शब्दों से उसे इच्छित सहमति मिल रही थी।