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Chapter 01, Verse 30
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः |
निमित्तानि च पश्यामि विपरीतानि केशव || 30 ||
na cha saknomy avasthatum bhramativa cha me manah |
nimittani cha pasyami viparitani kesava || 30 ||
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
न (na). |
Not |
|
च (cha) |
And. |
|
शक्नोमि (saknomy) |
Am able to. |
|
अवस्थातुम् (avasthatum) |
Stand firm, remain steady. |
|
भ्रमति इव (bhramati iva) |
As if spinning, feeling dizzy. |
|
cha |
And |
|
मे (me) |
My. |
|
मनः (manah) |
Mind. |
|
निमित्तानि (nimittani) |
Omens, signs. |
|
च (cha) |
And. |
|
पश्यामि (pasyami) |
I see. |
|
विपरीतानि (viparitani) |
Unfavorable, reversed. |
|
केशव (kesava) |
O Keshava (Krishna). |
Translation
“I can no longer stand up, and my head is spinning, as though I can’t get my bearings. O Keshava (Krishna), I behold malefic omens surrounding me.”
Context of the Verse
This verse marks a deepening of Arjuna’s inner turmoil.
Chapter 01, Verse 31
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे।
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च॥ 31॥
na cha shreyo nupashyami hatva swajanam ahave।
na kankshe vijayam krishna na cha rajyam sukhani cha॥ 31॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
न (na) |
Not |
|
च (cha) |
And |
|
श्रेयः (shreyah) |
Ultimate good, welfare, auspiciousness |
|
अनुपश्यामि (anupashyami) |
I see, perceive |
|
हत्वा (hatva) |
By killing, having slain |
|
स्वजनम् (swajanam) |
My own people, kinsmen |
|
आहवे (ahatva) |
In battle, in war |
|
न (na) |
Not |
|
काङ्क्षे (kankshe) |
I desire |
|
विजयम् (vijayam) |
Victory |
|
कृष्ण (krishna) |
O Krishna! (Addressing Lord Krishna) |
|
न (na) |
Not |
|
च (cha) |
And |
|
राज्यम् (rajyam) |
Kingdom |
|
सुखानि (sukhani) |
Pleasures, happiness |
|
च (cha) |
And |
Translation
“I do not see any good in killing my own kinsmen in battle. I do not want victory, O Krishna, nor kingdom, nor pleasures.”
Context of the Verse
As we are now in the Bhagavad Gita, Arjuna at this juncture is completely distraught and loaded with emotions. Standing on the battlefield at Kurukshetra, he notices that his own cousins, teachers and loved ones are on the other side ready to battle. The image gets him choked up and lost.
This verse tells of his moral and emotional quandary:
But he finds no benefit, not even the pleasure of victory, in killing his kinsmen (even if they are enemies) “defeating his foes is not just” (Verse 1. 30). He denies worldly pleasures (like victory, kingdom and pleasures) because he finds them meaningless without any of his family and near and dear ones. He urges Krishna to speak to him, as his heart is blocked by attachments and sorrow.
This comes within the context of Arjuna’s Vishada Yoga (the Yoga of Despondence, his inner chaos and uncertainty that results in his surrendering himself to Krishna for guidance in later chapters).
Explanation
For happiness, Arjuna used the word Shreya. There are two kinds of happiness Preya for the immediate, and Shreya for the ultimate. Winning the war might make me happy at this moment but I do not foresee any ultimate joy or Shreya in it. That’s how we want to boil down what we believe in.”
Okay, immediate gratification is wonderful in the moment. But what does the pursuit of material pleasure do over the long haul? Only to leave us thirsting for more and more. One video today is two tomorrow. One cigarette today becomes two tomorrow. In the short term, instant gratification may feel good however it fails to satisfy us in the long run.
Even though it seems hard at the onset, we need to understand that Shreya is the real happiness. So let us concentrate on what brings enduring joy.
Chapter 01, Verse 32
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा।
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च।। 32।।
kim no rajyena govinda kim bhogair jivitena va।
yesham arthe kankshitam no rajyam bhogah sukhani cha।।32।।
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
किम् (kim) |
What, of what use |
|
नः (naḥ) |
To us |
|
राज्येन (rajyena) |
By kingdom, with a kingdom |
|
गोविन्द (govinda) |
O Govinda (Krishna, one who gives pleasure to the senses and cows) |
|
किम् (kim) |
What, of what use |
|
भोगैः (bhogaih) |
Enjoyments, pleasures |
|
जीवितेन (jivitena) |
With life, by living |
|
वा (va) |
Or |
|
येषाम् (yesham) |
For whom |
|
अर्थे (arthe) |
For the sake of, for the purpose of |
|
काङ्क्षितम् (kankshitam) |
Desired, longed for |
|
नः (naḥ) |
By us |
|
राज्यम् (rajyam) |
Kingdom |
|
भोगाः (bhogah) |
Enjoyments, pleasures |
|
सुखानि (sukhani) |
Comforts, happiness |
|
च (cha) |
– And |
Translation
“O Govinda, of what use to us is a kingdom, enjoyments, or even life itself? Those for whose sake we desire kingdom, enjoyments, and happiness are here in battle.”
Context of the Verse
In this verse, Arjuna continues to express his inner turmoil and disillusionment regarding the war. He is overwhelmed with grief and questions the very purpose of fighting.
He addresses Krishna as Govinda, emphasizing Krishna’s role as the giver of pleasure and protector of devotees. He wonders what value kingdom, wealth, and even life itself hold when the very people for whom these things are desired are about to die in battle. This verse follows Arjuna’s growing detachment from materialistic gains. His emotions cloud his duty as a warrior (Kshatriya Dharma), leading him toward moral confusion.
Chapter 01, Verse 33
तेऽइमेऽवस्थिताः युद्धे प्राणांस्त्यक्त्वा धनानि च।
आचार्याः पितरः पुत्रास्तथैव च पितामहाः।। 33।।
te ime vasthita yuddhe pranams tyaktva dhanani cha।
acaryah pitarah putras tathaiva cha pitamahah।। 33।।
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
ते (te) |
They |
|
इमे (ime) |
These |
|
अवस्थिताः (avasthita) |
Are standing, are positioned |
|
युद्धे (yuddhe) |
In battle, on the battlefield |
|
प्राणान् (pranan) |
Lives |
|
त्यक्त्वा (tyaktva) |
Having given up, renouncing |
|
धनानि (dhanani) |
Wealth, riches |
|
च (cha) |
And |
|
आचार्याः (acaryah) |
Teachers, preceptors |
|
पितरः (pitarah) |
Fathers, elders |
|
पुत्राः (putrah) |
Sons |
|
तथैव (tathaiva) |
In the same way, as well |
|
च (cha) |
And |
|
पितामहाः (pitamahah) |
Grandfathers |
Translation
“All are standing here embattled, having swapped their lives and riches, teachers and fathers and sons, and even grandfathers.”
Context of the Verse
These lines depict Arjuna’s emotional turmoil and how he is torn and unwilling to engage in the war.
Arjuna raises the eternal question of what war is all about when he sees those for whom he is striving to win and to enjoy and be happy standing and trading blows with him. To him, it is meaningless to rule a kingdom at the cost of the lives of those dear to him. His relationships blind him to Dharma (righteous duty) and he briefly decides to abandon his warrior duty as a Kshatriya. Ultimately, Krishna will lead Arjuna beyond personal attachment, a broader understanding of both detachment and duty explained in the Gita.
Chapter 01, Verse 34
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा।
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।। 34।।
matulah shvashurah pautrah shyalah sambandhinas tatha।
etan na hantum icchami ghnato pi madhusudana।।34।।
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
मातुलाः (matulah) |
Maternal uncles |
|
श्वशुराः (shvashurah) |
Fathers-in-law |
|
पौत्राः (pautrah) |
Grandsons |
|
श्यालाः (shyalah) |
Brothers-in-law |
|
सम्बन्धिनः (sambandhinas) |
Relatives, kinsmen |
|
तथा (tatha) |
Likewise, as well |
|
एतान् (etan) |
These (people) |
|
न (na) |
Not |
|
हन्तुम् (hantum) |
To kill |
|
इच्छामि (icchami) |
I wish, I desire |
|
घ्नतः (ghnatah) |
Even if they kill (me) |
|
अपि (api) |
Even |
|
मधुसूदन (madhusudana) |
O Madhusudana (Krishna, slayer of the demon Madhu) |
Translation
“O Madhusudana, I do not want to kill these maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives even if they kill me.”
Context of the Verse
Arjuna’s internal struggle and refusal to engage in the battle highlight both his humanity and his belief that killing one’s own family cannot be right.
Intensifying Clinging & Combat Arjuna enumerates additional relations (maternal uncles, grandsons, in-laws) to drive home the scale of the personal loss he predicts. Meaning he does not wish to fight back even if they kill him, demonstrating his emotional breakdown and abandonment of Duty (Dharma).
By calling Krishna as Madhusudana, Arjuna refers to the name of Krishna as the killer of the demon Madhu, but indirectly, he questions why Krishna is urging him to fight when He had himself destroyed evil in the past? This moment showcases Arjun’s mental paralysis and leads Krishna to introduce the higher wisdom of duty (Karma Yoga) and detachment in the chapters to come.
Chapter 01, Verse 35
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते।।35।।
etan na hantum icchami ghnato pi madhusudana।
api trailokya-rajyasya hetoh kim nu mahi-krite।।35।।
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
एतान् (etan) |
These (people) |
|
न (na) |
Not |
|
हन्तुम् (hantum) |
To kill |
|
इच्छामि (icchami) |
I wish, I desire |
|
घ्नतः (ghnatah) |
Even if they kill (me) |
|
अपि (api) |
Even |
|
मधुसूदन (madhusudana) |
O Madhusudana (Krishna, slayer of the demon Madhu) |
|
अपि (api) |
Even |
|
त्रैलोक्य (trailokya) |
The three worlds (heaven, earth, and the lower worlds) |
|
राज्यस्य (rajyasya) |
Of the kingdom |
|
हेतोः (hetoh) |
For the sake of, in exchange for |
|
किम् (kim) |
What, of what use |
|
नु (nu) |
Indeed, surely |
|
महीकृते (mahi-krite) |
For the sake of ruling the earth |
Translation
“O Madhusudana, regardless of whether they might kill me, I have no desire to kill them; not even for the proprietorship of the three worlds, and what of proprietorship for the earth alone?”
Context of the Verse
In this verse, Arjuna is overcome with grief and pity, and becomes embroiled in a moral and emotional crisis. He states that he does not wish to kill his own blood relatives, even if they try to kill him first. He calls Krishna by the name Madhusudana, killer of the demon Madhu, subtly challenging Krishna’s provocation of this war. Arjuna explains how even kingship of all three worlds (heaven, earth, and the underworld) is not enough to justify the annihilation of friends and loved ones—even if he wins kingship over the earth, will it be worth it? The attachment has completely clouded his vision and he refuses to see the warrior duty (Kshatriya Dharma) in duty and prefers to renounce rather than act.
Chapter 01, Verse 36
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः।।36।।
nihatya dhartarashtran nah ka pritih syaj janardana।
papam evashrayed asman hatvaitan atatayinah।।36।।
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
निहत्य (nihatya) |
Having killed, by slaying |
|
धार्तराष्ट्रान् (dhartarashtran) |
The sons of Dhritarashtra (Kauravas) |
|
नः (nah) |
To us |
|
का (ka) |
What, where |
|
प्रीतिः (pritih) |
Joy, happiness, satisfaction |
|
स्यात् (syat) |
Will there be, can be |
|
जनार्दन (janardana) |
O Janardana (Krishna, the one who removes the distress of people) |
|
पापम् (papam) |
Sin, evil |
|
एव (eva) |
Certainly, surely |
|
आश्रयेत् (ashrayet) |
Will take refuge in, will acquire |
|
अस्मान् (asman) |
Us, upon us |
|
हत्वा (hatva) |
By killing, having slain |
|
एतान् (etan) |
These (people) |
|
आततायिनः (atatayinah) |
Aggressors, criminals, enemies |
Translation
“OJanardana, how in that circumstance could we enjoy the kill of Dhritarashtra’s sons? a “Sin will find a comfort in us when we hence kill those aggressors atbest,”
Context of the Verse
When he sees these people all prepared to fight, he is confused and filled with compassion and attachment and also hesitates to get into war. Then again when he addressed Krishna usingJanardana with the meaning “ the one who remove the suffering of people” the highlight again why it was never his intent to get into a wrong way of waving. Kaurav gana ki atma ko kachra karte ho, ab uska vinaash karake hum kya prapt karte hain, wo mahadi jaante hain., revealinghis struggle of conscience and waning desire to fight. “Sin alone will be upon us” Arjuna claims that this war is exceedingly sinful (pāpa), but the Kauravas are atatayinah (aggressors, lawbreakers), and deserved to be punished by dharma. This internal battle is an emotional crisis for Arjuna — his duty as a Kshatriya, a member of the warrior caste, compels him to fight against injustice, but he is overwhelmed with ties to the world and his own grief.
Explanation
“Arjuna said, we should not slay our enemies, it is not right Killing the sons of Dhritarashtra and our friends will not make us happy. What do we gain by ending the lives of our own family members?”
As Vedic rules there are 6 types of aggressors. Those who poison us, set fire to our homes, steal our property, kidnap our loved ones, or attack us with deadly weapons can be fought. It is not considered sinful to eliminate such threats.
Arjuna considers these individuals as aggressors. Despite being a saintly person he is justified in taking action against them. Saintliness is important but for Arjuna as a warrior avenging such actions is acceptable.
Brahmins strictly followed non-violence in ancient times as their code of conduct. Vishwamitra spared Taraka Rakshasi’s life and instead sought help from Dasharatha Maharaj to protect his sons Ram and Lakshman. Vishwamitra was really strong, but he knew my duty is to be non-violent. Even with all his power, he can not use it just for some quick gains. That goes against what is truly good for him in the long run. A warrior should not always be non-violent because someone has to protect the people. So Arjuna being a warrior should not act all saintly. That is where things get confusing. Even though it is not right for a saintly person to do this and take out the other side. The situation is tricky because those on the other side, even if they are attacking, are still family and their kin should not be harmed like this. Arjuna is stuck in a tough spot. His duty is to act saintly but then there are attackers who are also family members that he should not harm. This leaves Arjuna completely confused and really sad when faced with the possibility of his own family turning against him.