Chapter 1 – Arjuna Viṣāda Yoga

Bhagavad Gita Chapter 1, Verses 32-35

किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ।
येषामर्थे काङ्‍‍क्षितं नो राज्यं भोगाः सुखानि च ॥ ३२ ॥

त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ।
आचार्याः पितरः पुत्रास्तथैव च पितामहाः ॥ ३३ ॥

मातुलाः श्वश‍ुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ।
एतान्न हन्तुमिच्छामि घ्न‍तोऽपि मधुसूदन ॥ ३४ ॥

अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ।
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्ज‍नार्दन ॥ ३५ ॥

Transliteration

kiṁ no rājyena govinda
kiṁ bhogair jīvitena vā
yeṣām arthe kāṅkṣitaṁ no
rājyaṁ bhogāḥ sukhāni ca

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

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

api trailokya-rājyasya
hetoḥ kiṁ nu mahī-kṛte
nihatya dhārtarāṣṭrān naḥ
kā prītiḥ syāj janārdana

Word Meanings

kim—what usenaḥ—to usrājyena—is the kingdomgovinda—O Kṛṣṇakim—whatbhogaiḥ—enjoymentjīvitena—livingvā—eitheryeṣām—of whomarthe—for the sakekāṅkṣitam—is desirednaḥ—by usrājyam—kingdombhogāḥ—material enjoymentsukhāni—all happinessca—alsote—all of themime—theseavasthitāḥ—situatedyuddhe—on this battlefieldprāṇān—livestyaktvā—giving updhanāni—richesca—alsoācāryāḥ—teacherspitaraḥ—fathersputrāḥ—sonstathā—as well aseva—certainlyca—alsopitāmahāḥ—grandfathersmātulāḥ—maternal unclesśvaśurāḥ—fathers-in-lawpautrāḥ—grandsonsśyālāḥ—brothers-in-lawsambandhinaḥ—relativestathā—as well asetān—all thesena—neverhantum—to killicchāmi—do I wishghnataḥ—being killedapi—evenmadhusūdana—O killer of the demon Madhu (Kṛṣṇa)api—even iftrai-lokya—of the three worldsrājyasya—for the kingdomhetoḥ—in exchangekim nu—what to speak ofmahī-kṛte—for the sake of the earthnihatya—by killingdhārtarāṣṭrān—the sons of Dhṛtarāṣṭranaḥ—ourkā—whatprītiḥ—pleasuresyāt—will there bejanārdana—O maintainer of all living entities.

Translation

O Govinda, what use is a kingdom, enjoyment, or even life itself to us when those for whose sake we desire these things stand here on the battlefield? Teachers, fathers, sons, grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives are ready to sacrifice their lives and wealth in this war. O Madhusudana, I do not wish to kill them even if they attack me. Even for the sovereignty of the three worlds—what to speak of this earth—I would not wish to slay the sons of Dhritarashtra. What happiness could come from killing them?

Commentary

Arjuna’s argument now becomes clearer. He questions the very purpose of victory. A kingdom, wealth, and enjoyment normally give meaning to political power, but in this situation the people for whose sake these things are desired are standing on the battlefield, ready to die.

Arjuna then lists those present in the opposing army—teachers, fathers, sons, grandfathers, and many other relatives. Seeing them prepared for war intensifies his emotional turmoil. Because of these relationships, he declares that he has no desire to kill them, even if they attack him.

His reasoning reaches its peak when he says that even the rulership of the three worlds would not justify killing them. The thought of destroying his own family appears to him far more painful than losing the kingdom itself. At this stage, Arjuna’s mind is dominated by compassion and attachment, and this emotional perspective leads him to reject the very goal for which the war is being fought.

Administrative Reflection

These verses reveal how powerful emotional attachment can reshape a person’s perception of duty. Arjuna begins to evaluate the conflict purely in terms of personal relationships and anticipated suffering. When decisions involve people close to us, the mind naturally focuses on immediate human consequences rather than on larger responsibilities or principles.

In public life and administration, similar dilemmas can arise when personal connections intersect with institutional duty. Such moments demand careful judgment. Compassion is essential, but leadership also requires the ability to examine situations from a broader perspective and remain aligned with the principles that guide just action.

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Chapter 1 – Arjuna Viṣāda Yoga — All Verses

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