Bhagavad Gita Chapter 1 Verse 35 — Arjuna Vishada Yoga
Sanskrit
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन | अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ||१-३५||
Transliteration
etānna hantumicchāmi ghnato.api madhusūdana . api trailokyarājyasya hetoḥ kiṃ nu mahīkṛte ||1-35||
Hindi Meaning
।।1.35।।हे मधुसूदन ! इनके मुझे मारने पर अथवा त्रैलोक्य के राज्य के लिये भी मैं इनको मारना नहीं चाहता, फिर पृथ्वी के लिए कहना ही क्या है।
English Meaning
why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhritarashtra?
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 kehkar bulaya kyunki Kṛṣṇa sabhi gaayon aur indriyon ke liye sukh ka saadhan hai. Is shabd ka istemal karke, Arjuna yeh dikhata hai ki Kṛṣṇa ko samajhna chahiye ki uski indriyon ko kya khush karega. Lekin Govinda sirf humari indriyon ki khushi ke liye nahi hai. Agar hum Govinda ki indriyon ko khush karne ki koshish karte hain, to hamaari apni indriyaan bhi khud-ba-khud khush ho jaati hain. Har koi chahta hai ki uski indriyaan khush ho, aur wo chahta hai ki Bhagwan is khushi ka order supplier bane. Bhagwan sabhi praniyon ki indriyon ko utna hi khush karte hain jitna unhe milta hai, par itna nahi ki wo lalchi ho jaayein. Lekin jab koi insaan Govinda ki indriyon ko khush karne ki koshish karta hai bina apni indriyon ki khushi ki chinta kiye, to Govinda ki kripa se uske sabhi desires poore hote hain. Arjuna ka apne parivaar aur samudaay ke liye gehra prem yahan dikhai deta hai, jo uski prakritik daya ka prateek hai. Isliye wo ladne ke liye tayyar nahi hai. Har koi apni samriddhi doston aur rishtedaaron ko dikhana chahta hai, lekin Arjuna ko dar hai ki yuddh ke maidan par uske sabhi rishtedaar aur dost mar jaayenge aur wo apni jeet ke baad unke saath samriddhi nahi baat paayega. Yeh ek aam soch hai material life ki. Lekin transcendental life alag hoti hai. Jab ek bhakt Bhagwan ki ichha ke liye unki desires ko poora karna chahta hai, to wo Bhagwan ki seva ke liye har tarah ki samriddhi ko sweekar kar sakta hai, aur agar Bhagwan nahi chahte, to usse ek paise ko bhi nahi lena chahiye. Arjuna apne rishtedaaron ko maarna nahi chahta tha, aur agar unhe maarna zaroori hota, to wo chahta tha ki Kṛṣṇa khud unhe maaren. Is waqt usse yeh nahi pata tha ki Kṛṣṇa ne unhe battlefield par aane se pehle hi maar diya tha aur wo sirf Kṛṣṇa ka ek instrument banne wale hain. Yeh baat agle adhyayon mein samjhai jaayegi. Ek prakritik bhakt hone ke naate, Arjuna apne dusht cousins aur bhaiyon ke khilaf pratikar nahi karna chahta tha, lekin yeh Bhagwan ka plan tha ki un sabka vinash hona chahiye. Bhagwan ke bhakt dushton ke khilaf pratikar nahi karte, lekin Bhagwan apne bhakton ke khilaf kiye gaye kisi bhi dusht kaam ko bardasht nahi karte. Bhagwan kisi vyakti ko apne liye maaf kar sakte hain, par jo unke bhakton ko nuksan pahunchata hai, usse wo kabhi maaf nahi karte. Isliye Bhagwan ne dushton ko maarne ka pakka irada kiya, jabki Arjuna unhe maaf karna chahta tha.
Chinmaya Commentary
यह विचार कर कि संभवत उसने अपने पक्ष को श्रीकृष्ण के समक्ष अच्छी प्रकार दृढ़ता से प्रस्तुत नहीं किया है जिससे कि भगवान् उसके मत की पुष्टि करें अर्जुन व्यर्थ में त्याग की बातें करता है। वह यह दर्शाना चाहता है कि वह इतना उदार हृदय है कि उसके चचेरे भाई उसको मार भी डालें तो भी वह उन्हें मारने को तैयार नहीं होगा। अतिशयोक्ति की चरम सीमा पर वह तब पहुँचता है जब वह घोषणा करता है कि त्रैलोक्य का राज्य मिलता हो तब भी वह युद्ध नहीं करेगा फिर केवल हस्तिनापुर के राज्य की बात ही क्या है।