Krishna

Chapter 01, Verse 37

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्।

स्वजनं हि कथं हत्वा सुखिनः स्याम माधव॥ ३७॥

tasman narha vayam hantum dhartarastan savabandhavan।

svajanam hi katham hatva sukhinah syama madhava॥ 37॥

Word-by-Word Analysis

Word Meaning
तस्मात् (tasmat)
Therefore
न (na)
Not
अर्हाः (arhah)
Worthy / Justified
वयम् (vayam)
We
हन्तुम् (hantum)
To kill
धार्तराष्ट्रान् (dhartarastan)
The sons of Dhritarashtra (Kauravas)
स्वबान्धवान् (savabandhavan)
Our own kinsmen
स्वजनम् (svajanam)
Our own people
हि (hi)
Indeed / Surely
कथम् (katham)
How
हत्वा (hatva)
Having killed
सुखिनः (sukhinah)
Happy
स्याम (syama)
Shall we be
माधव (madhava)
O Krishna (referring to Krishna as the husband of Goddess Lakshmi)

Translation

            “Thus, we do not deserve to kill the sons of Dhritarashtra (our own relatives). O Madhava (Krishna), how can we be happy if we kill our own comrads?”

Context of the Verse

            This verse represents the beginning of Arjuna’s increasing emotional and mental torment as he stands on the battlefield of Kurukshetra. After witnessing his own relatives, teachers and loved ones massed against him, he undergoes a profound internal struggle. He breaks down in agony and confusion.

            And this verse follows the previous verses where Arjuna is describing to Krisna the physical symptoms of his deep pain: His limbs are trembling, his skin is burning, his bow is dropping from his hands. And now he explicitly says in Verse 30, that he cannot hold himself steady, and his mind is twisting. He also perceives bad omens, which adds to his unwillingness to engage in battle.

Explanation

Arjuna’s Moral Dilemma: As the Kauravas’ criminal acts are well-documented, the hard part is having to fight against, and potentially kill, kinsmen, friends, and loved ones. At what cost of gain, personal or political, could the bonds of kinship be demolished, he wonders. He is concerned not just with victory but with the cost of war on the soul and character and morality.

Arjuna, as a Kshatriya (warrior class), has a duty (Kshatriya Dharma) to vanquish evil. But his love of family interferes with this instinct, for he is aware of the realities of their lives. Confusion of values in this verse – Moral (telos: righteousness) vs Affection (phileo : family friendship).

Madhava – Messenger of the Unseen: One of Arjuna’s epithets for Krishna is Madhava, and through this word, he points out that he is standing against the greed and lust, which is the internal vice of Krishna from where Krishna’s reasoning and guidance comes through. Here Krishna remains silent, letting Arjuna voice the nature of right action before he discloses the great truths governing Dharma.

Psychological and Ethical Reflection: Arjuna is aware of the fact that whether he wins the war or loses the war, he will never be able to experience happiness because he would have killed his family. His compassion and grief briefly overshadow his duty and sense of justice. This verse illustrates the basic conflict of feeling versus obligation that is still a common human struggle.

Philosophical Significance

This verse expresses the ethical tension between duty and feeling. Kshatriya dharma has brought Arjuna to the dilemma of not only fighting but also killing his mentor and relatives. It introduces the central question/moral of the Bhagavad Gita: Should one listen to his emotions or should one remain true to his duties, even if it is very costly? So, Krishna resolves this dilemma and teaches Arjuna about Karma Yoga (selfless action), detachment, and the immortal nature of the soul.

Relevance to Modern Life

The Early Days of We Who Are Conflicted: Personal vs Professional.

Moral Dilemma: If the ends justify the means, they, just like Arjuna, would fight to protect justice against their own kin.

Verge of Choosing: As Arjuna finally chooses his side and then goes to ask the wisdom of others, similarly we look up to Gurus, scriptures, and philosophy when we face a challenge.

Bhagavad Gita 1 reflects the cowardice of Arjuna, which was with him, who by seeing the entrance of his own kith and kin into a war with you and the manner of conversation of disciple to his guru. It sets the ground for Krishna to teach divine wisdom that finally leads Arjuna from despondency to enlightenment. This verse will harmonize strongly across history, as it depicts the conflict of feelings versus responsibility.

Chapter 01, Verse 38

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः।

कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्॥ 38॥

yadyapy ete na pasyanti lobhopahata-cetasah।

kulaksaya-krtam dosam mitra-drohe cha patakam॥ 38॥

Word-by-Word Analysis

Word Meaning
यद्यपि (yadyapy)
Although
एते (ete)
These (people)
न (na)
Not
पश्यन्ति (pasyanti)
See / Perceive
लोभ (lobha)
Greed
उपहत (upahata)
Overpowered / Corrupted
चेतसः (cetasah)
Mind / Intelligence
कुलक्षय (kulaksaya)
Destruction of family
कृतं (krtam)
Done / Caused
दोषं (dosam)
Fault / Evil consequence
मित्रद्रोहे (mitra-drohe)
Betrayal of friends
च (cha)
And
पातकम् (patakam)
Sin

Translation

            “Who, with their minds overpowered by greed, see no evil in the destruction of the family and the sin of betraying friends…”

Context of the Verse

            This verse is a continuation of Arjuna’s moral struggle and his extreme sadness about the growing war. In the 6th Chapter, Arjuna calls the Kauravas lobha-vijita-hridayah, “those whose hearts are conquered by greed”, as they are unable to fathom the enormity of their crimes. He argues that such is the folly of his seed; in waging this war, they are annihilating their own families (kulakṣaya) and committing the sin of betrayal against their friends and relatives (mitra-droha). Although the Kauravas do not recognize this, Arjuna feels that as those who know the rightful rewards, the Pandavas should not spill blood.

Chapter 01, Verse 39

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्।

कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन॥ 39॥

katham na jneyam asmabhih papad asman nivartitum।

kulaksaya-krtam dosam prapasyadbhir janardana॥ 39॥

Word-by-Word Analysis

Word Meaning
कथम् (katham)
How
न (na)
Not
ज्ञेयम् (jneyam)
Should be understood
अस्माभिः (asmabhih)
By us
पापात् (papat)
From sin
अस्मात् (asmat)
From this
निवर्तितुम् (nivartitum)
To turn away / To refrain
कुलक्षय (kulaksaya)
Destruction of the family
कृतं (krtam)
Done / Caused
दोषं (dosam)
Fault / Evil consequence
प्रपश्यद्भिः (prapasyadbhih)
Seeing clearly / Realizing
जनार्दन (janardana)
O Krishna (one who protects people from distress)

Translation

            “O Janardana (Krishna), to us, who clearly see the sin that the destruction of the family entails, for what reason should we not engage in this evil?”

Context of the Verse

            The verse explores Arjuna’s dilemma further, as he expresses deep anxiety about war and its moral ramifications. And note that here, he does not address Krishna simply as Krishna, but as Janardana (which means general of the hosts of men, and refers to one who rescues people from suffering) he argues, that if they know that family (kula) destruction (kul aksaaya) is so sinful, then they must not do that. 5-10: He expresses: why should they go along with war when they see the wicked consequences of murdering their own relatives? This verse characterizes Arjuna’s internal conflict where he is grappling with his sharm of Kshatriya Dharma against emotive attachments to his kin.

Explanation

            The verse explores Arjuna’s dilemma further, as he expresses deep anxiety about war and its moral ramifications. And note that here, he does not address Krishna simply as Krishna, but as Janardana (which means general of the hosts of men, and refers to one who rescues people from suffering) he argues, that if they know that family (kula) destruction (kul aksaaya) is so sinful, then they must not do that. 5-10: He expresses: why should they go along with war when they see the wicked consequences of murdering their own relatives? This verse characterizes Arjuna’s internal conflict where he is grappling with his sharm of Kshatriya Dharma against emotive attachments to his kin.

Chapter 01, Verse 40

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः।

धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत॥ 40॥

kulaksaye pranasyanti kula-dharmah sanatanah।

dharme naste kulam krtsnam adharmo bhibhavaty uta॥ 40॥

Word-by-Word Analysis

Word Meaning
कुलक्षये (kulaksaye)
In the destruction of the family
प्रणश्यन्ति (pranasyanti)
Perish / Get destroyed
कुलधर्माः (kula-dharmah)
Family traditions / Duties of the lineage
सनातनाः (sanatanah)
Eternal / Ancient
धर्मे (dharme)
Righteousness / Virtue
नष्टे (naste)
Being destroyed / Lost
कुलं (kulam)
The family
कृत्स्नम् (krtsnam)
Entirely / Completely
अधर्मः (adharmah)
Unrighteousness / Sinfulness
अभिभवति (abhibhavati)
Overcomes / Overpowers
उत (uta)
Certainly / Indeed

Translation

            “With the destruction of the family, eternal family traditions are destroyed. When righteousness is lost, the whole family is engulfed in unrighteousness.”

Context of the Verse

         This verse emphasizes Arjuna’s fear of the aftermath of the war, beyond the bloodshed itself. Kula-Dharma are flawless family traditions essential to keeping up the moral and ethical values of the society. When families are destroyed by war, their age-old traditions (Sanātana Dharma) perish, and the moral and cultural decline begins. When Dharma (righteousness) is lost, Adharma (unrighteousness, chaos and immorality) take charge leading to degradation both socially and spiritually.

Chapter 01, Verse 41

अधर्माभिभवात् कृष्ण प्रदुष्यन्ति कुलस्त्रियः।

स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः॥ 41॥

adharmabhibhavat Krsna pradusyanti kula-striyah।

strisu dustasu varsneya jayate varna-sankarah॥ 41॥

Word-by-Word Analysis

Word Meaning
अधर्म-अभिभवात् (adharmabhibhavat)
Due to the prevalence of unrighteousness (adharma)
कृष्ण (Krsna)
O Krishna (addressing Lord Krishna)
प्रदुष्यन्ति (pradusyanti)
Become corrupted, polluted
कुल-स्त्रियः (kula-striyah)
Women of the family (noble or respectable women)
स्त्रीषु (strisu)
When the women
दुष्टासु (dustasu)
Become degraded or corrupted
वार्ष्णेय (varsneya)
O descendant of the Vrishni dynasty (another name for Krishna)
जायते (jayate)
Is born, arises
वर्ण-सङ्करः (varna-sankarah)
Unwanted progeny, social disorder

Translation

            “0 Krishna, in the family where there is excess of un-dharma, women in the family become corrupted; and when women are corrupted, O descendant of the Vrishyuas, unwanted progeny is born.”

Context of the Verse

            This is from Arjuna’s lamentation in first chapter of the Bhagavad Gita, even before the commencement of the Kurukshetra war, where he expresses his unwillingness to fight in the war of Kurukshetra. Arjuna is confounded by the ethical implications of fighting against his own family members, teachers, and elderly guardians.

            He states that where there is a rise of unrighteousness (adharma) in a family as a result of the war, there is a danger to the women, and this danger is often of the lowest moral character. Hence, the family tradition is ruined, and with it, the society as a whole; and this leads to what the bhāgavatam refers to as ‘varṇa-saṅkara’, or a child’s loss due to improper or mixed progeny.

            In the Vedic social order, kuladharma was of utmost importance for the stability of society. If the family structure is destroyed, he fears this would lead to the long-term damage of society at large and a further decay of the moral and spiritual fabric of civilization.

Explanation

            “Arjuna, those who act on behalf of the transcendental are never bewildered, neither in this world nor in the next.” Good deeds lead to rewards.

            Apparently, this is what happens when a family abandons religion: the womenfolk go astray. That fall in moral values is generating such negative human beings in the generation of Brishni. And Arjuna is giving all these reasons because he is a bona fide and righteous devotee. He does not care for the search for who will rule the Earth but for all the grim conclusions that could follow. All these family members are old now. We therefore need to have respect for our elders. Oh, and if our old relatives drop dead, we will also lose our family traditions. These traditions teach spiritual and practical skills. It is the pinnacle of all that is in life. Instead, we find ourselves lost in these ceremonies without our elders to guide us. And that just, destroys all of it. Without the guidance of wise old men in the holy orders, things could get quite mushy. Good life, when it depends on culture and religion. So let us walk the straight and narrow and do not get involved with that stuff. If a woman tromps off the path, disaster will befall us all. Helping others along the way. But how do we make sure we have healthy children? One is very precious: the feminine, her purity, which is very important and, very essential. Women whose children are pure, virtuous, and devout give birth to men of illuminated reason. They fit very comfortably within the varnashrama kosha. Varnashrama is a religious utopia. It also requires skilful management of society. The Brahmanas party is the brains of this society; the Kshatriyas are its arms.

            It is one of the inherent qualities of the varnashrama system that it is not partial. It’s like remembering that your own, needs nurturing, and not just with worldly pleasures. Consider the human body, and all the various elements that require protection and repair. The varnashrama system does such perfective work to help make everything functional in a very usable way. It’s as if it’s a big jigsaw puzzle,” where each piece has its purpose.

            This new system and another that was revealed later are extremely important to hold for the Brahmanas, the upper leaders of society, quite frankly. Some people are not themselves soul-people or cannot follow all rules. This is where the Brahmana’s wisdom and devotional service come in extremely handy. They look like superheroes stripped of capes.

            Why trust the Vedas? It has been passed down from these Brahmanas, they whose truth is not flawed, they who do not take bribes. The ones are aware of where to keep their ears, tongue in the jaws of Taqwa are resistant to sensory deceptions to worldly agonies. Their priorities are education and sharing knowledge not the traditional workforce.

            To stay alive day to day without saving an years for tomorrow, they rely on giving alms from well-meaning passers-by. Shamans in this realm are nothing more than share gods and spend their time printing and trading everything above normal to seekers. The future doesn’t exist, so live in the present and help others.

            So the Brahmana must have a variety of qualities, therefore for a Hindu Brahmana to perform census control, mind tolerance, serenity, simplicity (titisha Shanti, arjovam) the person must even have a body which must allow him to act in this fashion. Thus all of these properties are retained, even in the case of animals. We know that breeding them to different combinations will not preserve a quality breed. So they also take great care to conserve the breeds. Interbreeding between breeds without restrictions. That, too, makes the dogs start to feel really boring. Also, the production of milk from the cows is low. So, we provide this good body through saving the breed – same as with the animals. The Varnashrama system then used a similar technique of preservation. Mixing the varnas and the classes at will was a strict no-no.

            The Kshatriya’s posture is trained; their hearts know what it’s like to rule over nature, and their bodies are borne into positions of power, administratively advanced. The mighty brave, will take on any challenge, that may risk their lives. Kshatriya, however, must face the challenge of fighting. Similarly, it was a shitload of other things like the external bodies needed for the training that were exquisitely maintained and one of the main factors is the virginity of the feminine.

            Therefore, both the body and mind will not be in a proper state when women begin integrating and engaging in affairs for a child. Furthermore, if the child in this case, the child’s child is already unable to fully participate in the Varnashrama system, unlike the rest of us who have no ability to go to school simply due to autism, dementia, or a host of other issues. But in what exactly is social harmony and, spiritual perfection, if not the body itself, which is not allowed to enter into varnashrama? In fact, if every single member of a society is insane, then how can that society possibly be peaceful? Therefore, those who care about and support the insane also manage them. Nonetheless, it is the same people that do. The reason you use this is to ordain what is vital for such a society to conserve that sort of sanity. Adultery and illegal sex were crimes under the law and thus the laws and principles regarding them must be followed. And if the old are slaughtered who will protect the ladies? Are those stupid men able to be seduced into bringing unwanted things into being? Only we, the religious, can save society from infidelity. And therefore, there is a need for Arjuna to list all of this, important reasons.

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