27-46 Arjuna’s lamentation (28 – 46) (some Acharya used the word Arjun Vishad Yoga)

        - Arjuna gives following four reasons why he will not fight.

31-35 enjoyment

Bg 1.32-35

ki no rājyena govinda
ki bhogair jīvitena vā
yeṣām arthe kāṅkita no
rājya bhogāḥ sukhāni ca

ta ime ’vasthitā yuddhe
prāṇāṁs tyaktvā dhanāni ca
ācāryāḥ pitara putrās
tathaiva ca pitāmahāḥ

mātulāḥ śvaśurāḥ pautrāḥ
śyālāḥ sambandhinas tathā
etān na hantum icchāmi
ghnato ’pi madhusūdana

api trailokya-rājyasya
heto ki nu mahī-kte
nihatya dhārtarāṣṭrān na
kā prīti syāj janārdana

Word for word: 

kim — what use; na — to us; rājyena — is the kingdom; govinda — O Kṛṣṇa; kim — what; bhogai — enjoyment; jīvitena — living; vā — either; yeṣām — of whom; arthe — for the sake; kāṅkitam — is desired; na— by us; rājyam — kingdom; bhogāḥ — material enjoyment; sukhāni — all happiness; ca — also; te — all of them; ime — these; avasthitāḥ — situated; yuddhe — on this battleeld; prāṇān — lives; tyaktvā — giving up;dhanāni — riches; ca — also; ācāryāḥ — teachers; pitara — fathers; putrāḥ — sons; tathā — as well as; eva — certainly; ca — also; pitāmahāḥ — grandfathers; mātulāḥ — maternal uncles; śvaśurāḥ — fathers-in-law; pautrāḥ— grandsons; śyālāḥ — brothers-in-law; sambandhina — relatives; tathā — as well as; etān — all these; na — never; hantum — to kill; icchāmi — do I wish; ghnata — being killed; api — even; madhusūdana — O killer of the demon Madhu (Kṛṣṇa); api — even if; trai-lokya — of the three worlds; rājyasya — for the kingdom; heto — in exchange; kim nu — what to speak of; mahī-kte — for the sake of the earth; nihatya — by killing;dhārtarāṣṭrān — the sons of Dhtarāṣṭra; na — our; kā — what; prīti — pleasure; syāt — will there be;janārdana — O maintainer of all living entities.


O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battleeld? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, 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 ght with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhtarāṣṭra?

So actually he says ki no rājyena govinda, O Govinda what I will do with such a kingdom.

ki bhogair, what can we enjoy in fact how we are going to live also if all our loved one are hatva they are all killed

yeṣām arthe kāṅkita no, so for enjoying with whom we want all this?

rājya bhogāḥ sukhāni ca, with whom you wanted to enjoy they are in battlefield ta ime ’vasthitā yuddhe, they are all in war field, that they are all situated in war field and

prāṇāṁs tyaktvā dhanāni ca, so they are ready to give up wealth, their life in the battlefield

and Arjuna is going to list all those whom he has listed earlier

earlier listing was there but that was not Arjuna listing that was Sanjaya listing what Arjuna saw, now Arjuna is repeating that list and he is speaking that they are all my relatives how can I kill them. So going by world cup example given earlier it is not that everyone in your country will be killed but you have to kill all of them to get world cup, No I can’t do that, so he is saying how can I do that I can’t kill them.

So actually Arjuna is thinking in terms of his own enjoyment he is not thinking in terms of his eternal dharma, so obviously the example is not appropriate for this but here I am not talking about objective appropriateness but subjective emotions. So we cannot enjoy if we lost those with whom we will celebrate the joy, so Arjuna is saying the same thing how I will enjoy what I will enjoy. So he is saying who all will be killed with whom I would have enjoyed:

ācāryāḥ pitara putrās
tathaiva ca pitāmahāḥ

so we have discussed this

mātulāḥ śvaśurāḥ pautrāḥ
śyālāḥ sambandhinas tathā

so tatha

etān na hantum icchāmi
ghnato ’pi madhusūdana

So I don’t have desire to kill them, etān na hantum icchāmi, even if I am killed ghnato ’pi madhusūdana.

śyālāḥ is brother-in-law, like Dhristaduman

sambandhinas tathā they are all relatives.

And he said I cannot kill them even if they kill me, api trailokya-rājyasya, he said I cannot kill them even for the sake of three worlds what to speak of heto ki nu mahī-kte,

nihatya dhārtarāṣṭrān na
kā prīti syāj janārdana

O Janardana by killing them what will I gain.

So here we see that Sri Krishna is referred by many names first line in 32 He is referred by Govinda, ki no rājyena govinda, O Govinda what will the rajya give to us.

Then in 34 He is referred by Madhusudhana, ghnato ’pi madhusūdana, and then last line in 35 verse He is referred as kā prīti syāj janārdana.

So we will see that Krishna and Arjuna refer to each other by various names. So actually name is also opulence of a person if you call other person by name it is intimate and if a person has many names that is like opulence of that person then which name one is using that also indicates the mood sometimes two friends when they talk to each other they call them by formal names and when they are with themselves they will call by nicknames and the way we call the person indicate our emotional state and it will accordingly affect the person, so these various names are also indicating Arjuna’s thinking.

Gopal, go can be cows or senses, so  protector of senses.

So Govinda means one who gives pleasure to the senses. So how Krishna is delighter of senses, so when we serve Krishna our senses gets supreme delight, when we look at the beautiful things of this world our eyes can give some pleasure but when we train our eyes to keep looking at Krishna and gradually we become purified we start holding Sri Krishna’s supreme beauty then pleasure the senses gives is far-far greater than what we get by worldly looking of good objects, similarly our tongue it can give us some pleasure by eating it can give some pleasure by bragging (if I speak my own glories) but when we actually speak about Krishna and we glorify Krishna the pleasure the tongue can give us is far-far better so when we talk about Krishna as Govinda is the delighter of the senses so we may say how is that possible? Krishna tells give up sense gratification but the paradox of Bhakti is by giving up sense gratification we get greatest sense gratification actually glorifying Krishna by our senses we get supreme sense gratification and there are many verses by Vaishnavas which says O tongue sing the holy name.

Jihve sadaiva Bhaj Sundarni

Namani Krishnasya Manoharani

Smasta bhakt-arthar ti vinasnani

Govind Damodara Madhaveti

O tongue I am praying to you Jihve sadaiva, always, Bhaj Sundarni, chant / worship the holy name in a very respectful ways.

Jihve sadaiva Bhaj Sundarni

 What we should worship? Namani Krishnasya Manoharani, so he is not just saying names are sweet mudhar is often said he is saying beautiful names so generally we talk about beauty for something which is perceived by eyes, for example who will say that this Prasad is beautiful we will say this prasadam is delicious but Acharyas says Jihve sadaiva Bhaj Sundarni, the Sundar names of Krishna, why? Because when holy name of Krishna invoke His presence then that presence actually pervades, permeates, conquers all our senses from the nama rupa is revealed and the rupa is all attractive so it is trans-sensory experience it begins with the senses but it goes beyond the senses, Namani Krishnasya Manoharani, so it gives joy to the senses and the experience also goes to the mind then the joy is so deep so fulfilling and all of one’s misery goes off, samas bhaktartha vinasinani, all the miseries goes away for example one get a joy after lot of effort people think that it is worth it for example someone takes trouble of going to stadium to watch match with lot of effort and at the end his favorable team wins so how he feels Smasta artha ti vinasnani, similarly at physical level a devotee may have misery but when he feels Krishna’s love and His presence that is invoked by chanting of the holy name in a prayerful and devotional way then samasta bhaktarthi vinasinani, so all miseries destroyed so Krishna is called Govinda, when we use our senses to serve Him, He gives greatest delight to our senses.

Here Arjuna is telling O Krishna I told you my mouth is dried up, my limbs are trembling so he said my senses are aflame, my skin is burning, O Krishna why are you putting me in such situation where all my senses are drying up and are suffering terribly, you are Govinda, you give pleasure but actually Krishna will give pleasure to Arjuna by engaging him in devotional service.

And He is Janardana, protector of Jana Ardhan means protector and Jana means people, you have to protect people, why are you engaging me in something which will cause destruction of the people

Jan+ ardhana => Protector of Jana

Jana + rdhana => Killer of demon.

Janardana can mean -> Jan + Ardhana OR Jana + rdhana depending on how prefix can be separated it can be protection of people or it can be destruction of people. So Krishna has come here to rid the world of ungodly element those who are the burden on the earth and in that sense Janaardana. He is always well wisher but his well wishes are sometimes displayed by ridding the bodies of sinful people their sinful propensities are temporarily checked and disruption of low and order in society which they are causing because of their demonic activities are stopped, that is how Paritraya sadhu nam Vinashaya ca duskritam, Janardhana, protection of people for sadhus, paritraya sadhu nam, destroyer of people for duskritee, so Krishna is going to do both here.