TRANSLATION
O Govinda, of what avail to us are kingdoms, happiness or even life itself when all those for whom we may desire them are now arrayed in this battlefield? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive? O maintainer of all creatures, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth.
PURPORT
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 what will satisfy his senses. Although Govinda is not meant for satisfying our senses, if we try to satisfy the senses of Govinda 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 in the battlefield, and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life is, however, 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.
Bg 1.36
TEXT 36
TEXT
pāpam evāśrayed asmān
hatvaitān ātatāyinaḥ
tasmān nārhā vayaṁ hantuṁ
dhārtarāṣṭrān sa-bāndhavān
sva-janaṁ hi kathaṁ hatvā
sukhinaḥ syāma mādhava
SYNONYMS
pāpam-
vices;
eva-
certainly;
āśrayet-
must take upon;
asmān-
us;
hatvā
-by killing;
etān-
all these;
ātatāyinaḥ-
aggressors;
tasmāt-
therefore;
na-
never;
arhāḥ-
deserving;
vayam-
us;
hantum-
to kill;
dhārtarāṣṭrān-
the sons of Dhṛtarāṣṭra;
svabāndhavān-
along with friends;
svajanam-
kinsmen;
hi-
certainly;
katham-
how;
hatvā-
by killing;
sukhinaḥ-
happy;
syāma-
become;
mādhava
-O Kṛṣṇa, husband of the goddess of fortune.
TRANSLATION
Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhṛtarāṣṭra and our friends. What should we gain, O Kṛṣṇa, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?
PURPORT
According to Vedic injunctions there are six kinds of aggressors: 1) a poison giver, 2) one who sets fire to the house, 3) one who attacks with deadly weapons, 4) one who plunders riches, 5) one who occupies another's land, and 6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. Such killing of aggressors is quite befitting for any ordinary man, but Arjuna was not an ordinary person. He was saintly by character, and therefore he wanted to deal with them in saintliness. This kind of saintliness, however, is not for a
kṣatriya.
Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rāma was so saintly that people were anxious to live in His kingdom,
(Rāma-rājya),
but Lord Rāma never showed any cowardice. Rāvaṇa was an aggressor against Rāma because he kidnapped Rāma's wife, Sītā, but Lord Rāma gave him sufficient lessons, unparalleled in the history of the world. In Arjuna's case, however, one should consider the special type of aggressors, namely his own grandfather, own teacher, friends, sons, grandsons, etc. Because of them, Arjuna thought that he should not take the severe steps necessary against ordinary aggressors. Besides that, saintly persons are advised to forgive. Such injunctions for saintly persons are more important than any political emergency. Arjuna considered that rather than kill his own kinsmen for political reasons, it would be better to forgive them on grounds of religion and saintly behavior. He did not, therefore, consider such killing profitable simply for the matter of temporary bodily happiness. After all, kingdoms and pleasures derived therefrom are not permanent, so why should he risk his life and eternal salvation by killing his own kinsmen? Arjuna's addressing of Kṛṣṇa as "Mādhava," or the husband of the goddess of fortune, is also significant in this connection. He wanted to point out to Kṛṣṇa that, as husband of the goddess of fortune, He should not have to induce Arjuna to take up a matter which would ultimately bring about misfortune. Kṛṣṇa, however, never brings misfortune to anyone, to say nothing of His devotees.
Bg 1.37, Bg 1.38, Bg 1.37-38
TEXTS 37-38
TEXT
yady apy ete na paśyanti
lobhopahata-cetasaḥ
kula-kṣaya-kṛtaṁ doṣaṁ
mitra-drohe ca pātakam
kathaṁ na jñeyam asmābhiḥ
pāpād asmān nivartitum
kula-kṣaya-kṛtaṁ doṣaṁ
prapaśyadbhir janārdana
SYNONYMS
yadi-
if;
api-
certainly;
ete-
they;
na-
do not;
paśyanti-
see;
lobha-
greed;
upahata-
overpowered;
cetasaḥ-
the hearts;
kula-kṣaya-
in killing the family;
kṛtam-
done;
doṣam-
fault;
mitra-drohe-
quarreling with friends;
ca-
also;
pātakam-
sinful reactions;
katham-
why;
na-
shall not;
jñeyam-
know this;
asmābhiḥ-
by us;
pāpāt-
from sins;
asmāt-
ourselves;
nivartitum-
to cease;
kula-kṣaya-
the destruction of a dynasty;
kṛtam-
by so doing;
doṣam-
crime;
prapaśyadbhiḥ-
by those who can see;
janārdana-
O Kṛṣṇa.
TRANSLATION
O Janārdana, although these men, overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?
PURPORT
A
kṣatriya
is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such obligation, Arjuna could not refuse to fight because he was challenged by the party of Duryodhana. In this connection, Arjuna considered that the other party might be blind to the effects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding when the effect is good, but when the effect is otherwise, then no one can be bound. Considering all these pros and cons, Arjuna decided not to fight.
Bg 1.39
TEXT 39
TEXT
kula-kṣaye praṇaśyanti
kula-dharmāḥ sanātanāḥ
dharme naṣṭe kulaṁ kṛtsnam
adharmo 'bhibhavaty uta
SYNONYMS
kula-kṣaye-
in destroying the family;
praṇaśyanti-
becomes vanquished;
kula-dharmāḥ-
the family traditions;
sanātanāḥ-
eternal;
dharme-
in religion;
naṣṭe-
being destroyed;
kulam-
family;
kṛtsnam-
wholesale;
adharmaḥ
-irreligious;
abhibhavati-
transforms;
uta-
it is said.
TRANSLATION
With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligious practice.
PURPORT
In the system of the
varṇāśrama
institution there are many principles of religious traditions to help members of the family grow properly and attain spiritual values. The elder members are responsible for such purifying processes in the family, beginning from birth to death. But on the death of the elder members, such family traditions of purification may stop, and the remaining younger family members may develop irreligious habits and thereby lose their chance for spiritual salvation. Therefore, for no purpose should the elder members of the family be slain.
Bg 1.40
TEXT 40
TEXT
adharmābhibhavāt kṛṣṇa
praduṣyanti kula-striyaḥ
strīṣu duṣṭāsu vārṣṇeya
jāyate varṇa-saṅkaraḥ
SYNONYMS
adharma-
irreligion;
abhibhavāt-
having been predominant;
kṛṣṇa-
O Kṛṣṇa;
praduṣyanti-
become polluted;
kula-striyaḥ-
family ladies;
strīṣu
-of the womanhood;
duṣṭāsu-
being so polluted;
vārṣṇeya
-O descendant of Vṛṣṇi;
jāyate-
it so becomes;
varṇa-saṅkaraḥ-
unwanted progeny.
TRANSLATION
When irreligion is prominent in the family, O Kṛṣṇa, the women of the family become corrupt, and from the degradation of womanhood, O descendant of Vṛṣṇi, comes unwanted progeny.
PURPORT
Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The
varṇāśrama
religion's principles were so designed that the good population would prevail in society for the general spiritual progress of state and community. Such population depends on the chastity and faithfulness of its womanhood. As children are very prone to be misled, women are similarly very prone to degradation. Therefore, both children and women require protection by the elder members of the family. By being engaged in various religious practices, women will not be misled into adultery. According to Cāṇakya Paṇḍit, women are generally not very intelligent and therefore not trustworthy. So, the different family traditions of religious activities should always engage them, and thus their chastity and devotion will give birth to a good population eligible for participating in the
varṇāśrama
system. On the failure of such
varṇāśrama-dharma,
naturally the women become free to act and mix with men, and thus adultery is indulged in at the risk of unwanted population. Irresponsible men also provoke adultery in society, and thus unwanted children flood the human race at the risk of war and pestilence.
Bg 1.41
TEXT 41
TEXT
saṅkaro narakāyaiva
kula-ghnānāṁ kulasya ca
patanti pitaro hy eṣāṁ
lupta-piṇḍodaka-kriyāḥ
SYNONYMS
saṅkaraḥ-
such unwanted children;
narakāya-
for hellish life;
eva-
certainly;
kula-ghnānām-
of those who are killers of the family;
kulasya-
of the family;
ca-
also;
patanti-
fall down;
pitaraḥ-
forefathers;
hi-
certainly;
eṣām-
of them;
lupta-
stopped;
piṇḍa-
offerings;
udaka-
water;
kriyāḥ-
performance.
TRANSLATION
When there is increase of unwanted population, a hellish situation is created both for the family and for those who destroy the family tradition. In such corrupt families, there is no offering of oblations of food and water to the ancestors.
PURPORT
According to the rules and regulations of fruitive activities, there is a need to offer periodical food and water to the forefathers of the family. This offering is performed by worship of Viṣṇu, because eating the remnants of food offered to Viṣṇu can deliver one from all kinds of sinful actions. Sometimes the forefathers may be suffering from various types of sinful reactions, and sometimes some of them cannot even acquire a gross material body and are forced to remain in subtle bodies as ghosts. Thus, when remnants of
prasādam
food are offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life. Such help rendered to forefathers is a family tradition, and those who are not in devotional life are required to perform such rituals. One who is engaged in the devotional life is not required to perform such actions. Simply by performing devotional service, one can deliver hundreds and thousands of forefathers from all kinds of misery. It is stated in the
Bhāgavatam: