Arjuna

Chapter 01, Verse 42

सङ्करो नरकायैव कुलघ्नानां कुलस्य च |

पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ 42 ॥

sankaro narakayaiva kula-ghnanam kulassya cha |

patanti pitaro hy esam lupta-pindodaka-kriyah ॥ 42 ॥

Word-by-Word Analysis

Word Meaning
सङ्करः (sankarah)
Unwanted progeny, social disorder
नरकाय (narakaya)
Leads to hell
एव (eva)
Certainly
कुलघ्नानाम् (kula-ghnanam)
Of those who destroy the family
कुलस्य (kulassya)
Of the family
च (cha)
And
पतन्ति (patanti)
Fall (to a lower state)
पितरः (pitaroh)
Forefathers, ancestors
हि (hi)
Indeed
एषाम् (esam)
Their
लुप्त (lupta)
Destroyed, lost
पिण्डोदकक्रियाः (pinda-udaka-kriyah)
Ritual offerings of food (piṇḍa) and water (udaka)

Translation

            “Arjuna said: Disregarding the scriptural injunctions, with the rise of unwanted population (varna-sankara), the women of the family are corrupted and that leads the family to hell, and the destroyers of the family also go to hell. The ancestors fall (from their spiritual position) because the ritual offerings of food and water (pinda and udaka) are stopped.”

Explanation

            When the number of undesirable people is growing. Both the family and those who undermine the family tradition find themselves in a terrible situation.

            There is no oblation of food and water to the ancestors in such corrupt families. As long as the family members are physically present in this body, we are accountable for them. After death, there is no more accountability. However, Veda continues to say no. When they passed away, family members turned off this exterior covering, yet they kept going. Thus, even when we pass away, we still have a duty to ensure that our loved ones receive the necessary atonement for any sins they may have done, or else they may spend eternity in hell. If he commits suicide, if someone dies accidentally, or if someone is really attracted to the material possessions of the house or relatives, they may have become imprisoned in ghostly forms. These people then become locked in ghostly bodies and are unable to advance to the next gross body. A ghostly body is terrifying. The body makes its requests, but. The requests are there, but since you lack a body, you are unable to comply. Thus, when pindan occurs, the ancestors receive a reprieve from their horrible punishment and spectral bodies in exchange for food provided to Lord Krishna and water offered to them. Thus, this is a fantastic science that is unknown at the moment.

          Therefore, when pindan occurs, the ancestors receive a disgusting body in exchange for being released from their terrible punishment and from the duty of offering food to Lord Krishna and water to them. Thus, this is a wonderful science that is unknown to us today. Many families do not have a pindan. A well known Hollywood actor, he was with his son when the latter passed away unexpectedly. And he worried a great deal about what to do next. After seeing his son or rather, his spirit someone advised him to perform the pindan shradh rite, and the two of them travelled to Haridwar. performed this ritual to assist their son in letting go of the ghostly body. Thus, this is a very positive indication. If we have the time to study these literatures and comprehend the science underlying them, there are countless examples of such proofs.

         It is also crucial to know that sometimes individuals wonder, “Oh my god, what the hell is going on?” Arjuna keeps saying, “Hell hell,” as if there were torment in heaven. Thus, it makes sense. All we need to do is grasp the basic principle that every design has a designer; this cannot be demonstrated mathematically, but it is common sense. Is it possible for this brain, which is far more powerful than a computer, to construct itself automatically? Can this body that contains this brain come together on its own? This has a creator behind it. Thus, the Almighty Creator is the most powerful individual. Since he is in charge of everything, he has not created a flimsy system where someone can only be hanged till death once, regardless of how many people they kill. This is unfair. A person should receive harsher penalty if they have killed more people. Consequently, God’s creation is flawless. He is an incredibly strong and creative individual. Thus, everything is matched perfectly in divine justice. God has therefore created a plan for those individuals who cannot be held accountable for their transgressions here. It is common sense. So laws of nature are very nice. They affect everyone in the same way. There must be a location where God establishes that no one is above him in order to administer the just retribution, which has not yet been administered here. No one can prevent God from carrying out his plan. We are all his children, thus God has built an equitable system out of his desire. We shall suffer harm if we cause harm to other youngsters. This is called law of karma. Therefore, nothing can prevent God from creating the ideal arrangement. When someone can be killed in this body, they should be punished more severely if they kill more people. However, there should be a place where just punishment is administered, and that place is called hell. Hence, everything and all the notions are really simple to understand if you just know that one axiom that is, that the designer is the one behind the design is there. So hell exists. Heaven does exist, but sadly, we are unaware of the laws of nature, and as a result, nearly all of civilization is set up to burn in hell for not knowing these laws. Which are described in the Bhagvad Gita. Arjuna, however, advises extreme caution because breaking the rule will condemn all of these families to hell and ourselves.

Chapter 01, Verse 43

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः।

उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः॥ 43॥

dosair etaih kula- ghnanam varna-sankara-karakaoh।

utsadyante jati-dharmah kula-dharmah cha sasvatah॥ 43॥

Word-by-Word Analysis

Word Meaning
दोषैः (dosaih
By the faults
एतैः (etaih)
These
कुलघ्नानाम् (kula- ghnanam)
Of the destroyers of family
वर्णसङ्करकारकैः (varna-sankara-karakaih)
Who cause the mixing of castes (or social disorder)
उत्साद्यन्ते (utsadyante)
Are destroyed
जातिधर्माः (jati-dharmah)
The caste (or community) duties
कुलधर्माः (kula-dharmah)
The family traditions
च (cha)
And
शाश्वताः (sasvatah)
Eternal

Translation

            “By these flaws of them who destroy the family, and are the cause of social disorder, the eternal family traditions and duties of the caste (community) are destroyed.”

Chapter 01, Verse 44

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन |

नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥ 44 ॥

utsanna-kula-dharmanam manusyanam janardana |

narake niyatam vaso bhavatity anususruma॥ 44 ॥

Word-by-Word Analysis

Word Meaning
उत्सन्न (utsanna)
Destroyed, perished
कुलधर्माणाम् (kula-dharmanam)
Of family traditions
मनुष्याणाम् (manusyanam)
Of human beings
जनार्दन (janardana)
O Janardana (Krishna, the sustainer of people)
नरके (narake)
In hell
अनियतम् (aniyatam)
Indefinitely, permanently
वासः (vasah)
Residence, dwelling
भवति (bhavati)
Becomes, happens
इति (iti)
Thus
अनुशुश्रुम (anususruma)
We have heard from the scriptures (or elders)

Translation

            “O Janardana (Krishna), we have heard from the scriptures that one who destroys the family traditions surely goes to hell and stays there for an indefinite period of time.”

Explanation

         Arjuna said, O Krishna upholding the individuals I have heard through disciple succession, who believe that those who undermine family customs are doomed to eternal damnation

         Thus, the term “Anusushama,” which is used once more, is crucial. Arjuna is not opposing these for Dharma based reasons. His own perceptions and his own perspective of reality. He is conveying to Anusushama This is what I have heard.

         The Vedas are called Shruti. They are the user manual given to mankind. Because God is a great person, he also establishes flawless arrangements to prevent suffering for his children in this world. As a flawless entity, God creates everything perfectly so that his offspring will not suffer in this place. So because we are ignorant of the Vedas now. As a result, the civilization is causing more and more distress despite the immense effort required to achieve happiness. So we should not simply get carried away by our own perceptions. Please keep in mind the example of Maut, who will be extremely glad to jump into fire according to Maut’s perception and comprehension. No, Anusushama from the Vedas is coming to tell you what will not make you happy. Furthermore, it is evident from practice that Vedic adherents were involved in devotional service. They are content with conveniences and are in total pleasure despite any and all material inconveniences from the outside world, if any exist. It is virtually evident that Anusushama is proof as well; all we need to do is hear it from the Vedas. For the actual user manual that God provided at the beginning of creation, yet we have heard that the Vedas were composed by Vedavyas at some point in the past. Hence, the books were written a while ago since, even before they were given the moniker “Shruti Dharas,” people were extremely intelligent.

         That is why Vedas are called Shruti. Oral reception was used to transmit them. The disciple will be able to recall after hearing from the spiritual master. for the remainder of one’s life, and comprehend likewise extremely fast. Does it take years for individuals to comprehend the Bhagavad Gita, and even then, they still do not understand it? However, Arjun was able to comprehend and absorb the information in around forty five minutes, at most an hour.

         However, Vedavyas realised that people were going to become less clever and incredibly lazy. It is important to write it down in books by one hearing. They will not be able to comprehend or learn by heart. So, even though the books were written recently, the Vedas have always been extensive? They are a permanent part of this amazing parampara. Thus, under this paradigm, we merely need to comprehend what will bring us happiness, what is not, and what is a part of life. We should not try to oppose reality by judging a meal’s flavour. A sick man cannot taste food. We cannot understand reality. Because of this, every single one of the seven billion people has a unique perception. Opinions about life. By the grace of absolute truth Krishna, we can only experience absolute perceptions when we are freed from the laws of nature.

Chapter 01, Verse 45

अहो बत महत्पापं कर्तुं व्यवसिता वयम् |

यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः॥ 45 ॥

aho bata mahat-papam kartum vyavasita vayam |

yad-rajya-sukha-lobhena hantum sva-janam udyatah || 45 ||

Word-by-Word Analysis

Word Meaning
अहो (aho)
Alas! (An exclamation of grief or sorrow)
बत (bata)
Indeed! (An expression of astonishment or lamentation)
महत् (mahat)
Great
पापम् (papam)
Sin
कर्तुम् (kartum)
To commit, to do
व्यवसिताः (vyavasita)
Determined, resolved
वयम् (vayam)
We
यत् (yat)
Because, since
राज्य (rajya)
Kingdom
सुख (sukha)
Pleasure, happiness
लोभेन (lobhena)
Due to greed
हन्तुम् (hantum)
To kill, to destroy
स्वजनम् (sva-janam)
One’s own people, kinsmen
उद्यताः (udyatah)
Ready, prepared

Translation

         “Alas! We are determined to commit an awful evil that we will kill our own relatives for desire for dominion and autumn.”

Explanation

Aho bata mahat-papam” (Alas! What a sin: (intent to kill) (Please meditate on this further: Look at how the war would cost his own family members? What a sin? The term ” mahat-papam ” (great sin) is to highlight that the war is not only a violent act but also a fall from virtue that will have dreadful consequences.

Kartum vyavasita vayam” (We are determined to commit): While we are warriors (Kshatriyas) and warriors must fight (dharma), it has now come to Arjuna’s attention that they cannot see this battle as dharma but as an act of evil. His reflections make him ask whether personal virtue trumps social obligation.

Yad-rajya-sukha-lobhena” (Due to greed for kingdom and pleasure): Arjuna condemns the motivation behind the war, attributing it to selfish desires for power and material enjoyment. While this is a direct condemnation of Duryodhana and the Kauravas, Arjuna also implicates himself and his allies in the action, signifying his conflict within.

[“Hantum sva-janam udyatah” (Prepared to kill our own kinsmen)]: The deepest moral crisis in Arjuna’s mind is a conflict between his duty as a warrior (Kshatriya Dharma) and emotional ties. The use of “ sva-janam ” (own people) highlights his pain; he does not consider the Kauravas his enemies, he sees them as his own family members, teachers, friends.

Philosophical Perspective:

This verse in this epic captures Arjuna’s turmoil, conflicting emotions, and the briefly wavering of his Dharma. In Hindu thought, and especially the Bhagavad Gita, duty (Dharma) comes above personal feelings. However, Arjuna is unable to sever his personal relationships and spirals into doubt and learning (Vishada). It is to resolve Arjuna’s doubts that Krishna will impart his higher teaching, which guides Arjuna unto his rightful duty as a warrior, teaching him about unselfishness and service to Dharma.

Lessons from this Verse:

Material Greed Leads to Ethical Dilemmas: Wisdom criticizes the greed for power as a source of conflicts. When we choose our own desires over relationships and values in everyday life, it still has an effect.

Emotional Attachments Can Cloud Judgement: Arjuna’s attachment to family makes him forget his higher duty (Sva-dharma). Likewise, in our lives, we can get lost in emotions, which clouds our judgment, leading us to make all the wrong decisions.

Right and Wrong are Not Always Simple: Arjuna sees the battle as unwinnable and immoral, whereas later Krishna will teach that action without attachment is the highest Dharma. The verse encourages reflection: Is it wrong to fight for justice? Or is inaction also a sin?

Maybe That’s Why Krishna Responds to Arjuna’s Doubts This Way: Immediately after describing the scene in this verse, Arjuna completely loses it (Verse 46) and asks whether he would rather die than fight. In Chapter 2, Krishna starts to correct Arjuna’s perception, explaining that the thoughts that spring from the mind are fleeting and that he must act in accordance to his higher duty (Dharma).

Krishna will cover topics like:

Immortal soul (Atman), selfless action (Karma Yoga), non-attachment to fruits of action

The Bhagavad Gita 1.45 is a poignant verse where we see not just action but doubt in the Kurukshetra of Arjuna’s mind, where delusion is present, but the great dilemma remained, the conflict of love versus duty. Moral dilemma of I, material desires and action are some of the lessons that we learn through his life.

Here is the tipping point moment of the Bhagavad Gita, in which Arjuna will finally, unreservedly, turn himself over unto Krishna, who then delivers the ageless teachings of the Gita.

Chapter 01, Verse 46

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः |

धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् || 46 ||

yadi mam apratikaram asastram sastra-panayah |

dhartarastra rane hanyus tat me ksemataram bhavet || 46 ||

Word-by-Word Analysis

Word Meaning
यदि (yadi)
If
माम् (mam)
Me
अप्रतीकारम् (apratikaram)
Without resistance, unresisting
अशस्त्रं (asastram)
Without weapons, unarmed
शस्त्रपाणयः (sastra-panayah)
Those holding weapons, armed men
धार्तराष्ट्राः (dhartarastra)
The sons of Dhritarashtra (Kauravas)
रणे (rane)
In battle
हन्युः (hanyuh)
Were to kill
तत् (tat)
That
मे (me)
To me, for me
क्षेमतरम् (ksemataram)
More beneficial, better
भवेत् (bhavet)
Would be

Translation

          “It would be better for me if Dhritarashtra’s armed sons kill me unarmed and unresisting in the war.”

Chapter 01, Verse 47

सञ्जय उवाच |

एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् |

विसृज्य सशरं चापं शोकसंविग्नमानसः || 47 ||

sanjaya uvaca |

evam uktvarjunah sankhye rathopastha upavisat |

visrjya sa-saram capam soka-samvigna-manasah || 47 ||

Word-by-Word Analysis

Word Meaning
सञ्जय उवाच (sanjaya uvac)
Sanjaya said
एवम् (evam)
Thus, in this way
उक्त्वा (uktva)
Having spoken
अर्जुनः (arjunah)
Arjuna
सङ्ख्ये (sankhye)
In the battlefield
रथोपस्थे (rathopasthe)
On the seat of his chariot
उपाविशत् (upavisat)
Sat down
विसृज्य (visrjya)
Casting aside, letting go
सशरं (sa-saram)
Along with arrows
चापं (capam)
His bow
शोकसंविग्नमानसः (soka-samvigna-manasah)
With a mind overwhelmed by sorrow

Translation

         “Sanjaya said: Having thus spoken in the midst of battlefield, Arjuna dropped his bow and arrows, his mind besieged by sorrow, and sat down on the chariot.”

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