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Bhagavad-gītā 1.37-38

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ ३७ ॥ कथं न ज्ञेयमस्माभिः पापादस्मन्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भ‍िर्जनार्दन ॥ ३८ ॥
yady apy ete na paśyanti
[yady apy ete na pashyanti]
lobhopahata-cetasaḥ
[lobhopahata-chetasah]
kula-kṣaya-kṛtaṁ doṣaṁ
[kula-kshaya-kritam dosham]
mitra-drohe ca pātakam
[mitra-drohe cha paatakam]
kathaṁ na jñeyam asmābhiḥ
[katham na jneyam asmaabhih]
pāpād asmān nivartitum
[paapaad asmaan nivartitum]
kula-kṣaya-kṛtaṁ doṣaṁ
[kula-kshaya-kritam dosham]
prapaśyadbhir janārdana
[prapashyadbhir janaardana]
Word-for-word
yadi — if api — even ete — they na — do not paśyanti — see lobha — by greed upahata — overpowered cetasaḥ — their hearts kula - kṣaya — in killing the family kṛtam — done doṣam — fault mitra - drohe — in quarreling with friends ca — also pātakam — sinful reactions katham — why na — should not jñeyam — be known asmābhiḥ — by us pāpāt — from sins asmāt — these nivartitum — to cease kula - kṣaya — in the destruction of a dynasty kṛtam — done doṣam — crime prapaśyadbhiḥ — by those who can see janārdana — O Kṛṣṇa .
Blended reading (Sanskrit + English inline)
yady apy ete na paśyanti
yadi
if
api
even
ete
they
na
do not
paśyanti
see
lobhopahata-cetasaḥ
lobha
by greed
upahata
overpowered
cetasaḥ
their hearts
kula-kṣaya-kṛtaṁ doṣaṁ
kula - kṣaya
in killing the family
kṛtam
done
doṣam
fault
mitra-drohe ca pātakam
mitra - drohe
in quarreling with friends
ca
also
pātakam
sinful reactions
kathaṁ na jñeyam asmābhiḥ
katham
why
na
should not
jñeyam
be known
asmābhiḥ
by us
pāpād asmān nivartitum
pāpāt
from sins
asmāt
these
nivartitum
to cease
kula-kṣaya-kṛtaṁ doṣaṁ
kula - kṣaya
in the destruction of a dynasty
kṛtam
done
doṣam
crime
prapaśyadbhir janārdana
prapaśyadbhiḥ
by those who can see
janārdana
O Kṛṣṇa .
Important Words
  • lobha — by greed
    *Lobha* — covetousness, greed. One of the six classical inner enemies (*ṣaḍ-ripu*: kāma, krodha, lobha, moha, mada, mātsarya). The Gītā in 16.21 names three gates to hell: *kāma, krodha, lobha*. Arjuna correctly diagnoses the Kauravas. He does not yet see the *moha* (delusion) similarly afflicting himself.
  • upahata — overpowered
    *Upa-han* — to strike down, to be afflicted. Same root *han* (to strike, to kill) that is at the centre of this chapter — *hantum* (to kill), *hatvā* (by killing), *hanyuḥ* (might kill). Vyāsa is hammering the *han*-root: the Kauravas have been *han*-ed by greed; Arjuna is being asked to *han* them in turn. The Gītā will untangle who is really being killed by whom.
  • cetasaḥ — their hearts (consciousness)
    *Cetas* — consciousness, mind-heart. The faculty that *knows*. Arjuna says the Kauravas' *cetas* has been damaged. The Gītā will use this same root *cit-* throughout — *citta* (mind-stuff), *cetana* (consciousness). The whole text is medicine for the *cetas*.
  • kula - kṣaya — destruction of the family
    *Kula* (family, clan, dynasty) + *kṣaya* (destruction, wasting away). Same root *kṣi-* as in *kṣatra*. Note the ironic etymology: the *kṣatra* class itself takes its name from a root that means *destruction*. The kṣatriya's dharma is destruction of the unrighteous; perverted, it becomes *kula-kṣaya*.
  • doṣam — fault
    *Doṣa* — fault, defect, blemish. Same word the Gītā uses repeatedly for *moral defect*. Arjuna sees the *doṣa* clearly. The Gītā does not say his analysis is wrong; it says his prescription is wrong. Seeing the *doṣa* in others is far easier than seeing the *doṣa* of *refusing to act* in oneself.
  • prapaśyadbhiḥ — by those who can see
    Instrumental plural participle of *pra-paś* — to see clearly, to perceive fully. *Pra-* intensifies. "By those *fully seeing*." Arjuna claims clear sight. The Gītā will gently demonstrate that what he calls *clear seeing* is partial: he sees the *doṣa* of action but not the *doṣa* of inaction.
O Janārdana, although these men, their hearts overtaken by greed, see no fault in killing one’s family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna grants the Kauravas a moral excuse (their minds are wrecked by greed) but claims that *he* sees clearly — and so cannot in conscience do what they do. The argument is the moralist's trap: 'I am more virtuous than they; therefore I must abstain.' Subtle pride dresses up as duty.
Further notes (विवरण · Vivaraṇa)
Two key compounds: lobha-upahata-cetas (bahuvrīhi: 'mind-corrupted-by-greed') and kula-kṣaya-kṛta-doṣa (stacked tatpuruṣa: 'wrong-done-by-family-destruction'). The gerundive jñeyam has the force of moral imperative. Arjuna invokes dharma-śāstra against itself — mitra-droha is listed among mahāpātakas (great sins). The logic is correct so far as it goes, but Kṛṣṇa will later relocate his definition of 'friend' and 'family'.
Prose order (अन्वय · Anvaya)
हे जनार्दन! यदि अपि लोभ-उपहत-चेतसः एते कुल-क्षय-कृतं दोषं मित्र-द्रोहे च पातकं न पश्यन्ति, (तथापि) कुल-क्षय-कृतं दोषं प्रपश्यद्भिः अस्माभिः अस्मात् पापात् निवर्तितुं कथं न ज्ञेयम्?
he janārdana! yadi api lobha-upahata-cetasaḥ ete kula-kṣaya-kṛtaṃ doṣaṃ mitra-drohe ca pātakaṃ na paśyanti, (tathāpi) kula-kṣaya-kṛtaṃ doṣaṃ prapaśyadbhiḥ asmābhiḥ asmāt pāpāt nivartituṃ kathaṃ na jñeyam?
O Janārdana, even though these men, whose minds are ruined by greed, do not see the wrong done in family-destruction and the crime in betraying friends — how can we, who *do* see the wrong of family-destruction, not learn to turn back from this sin?
Word split (पदच्छेद · Padaccheda)
यदि अपि एते न पश्यन्ति लोभ-उपहत-चेतसः । कुल-क्षय-कृतं दोषं मित्र-द्रोहे च पातकम् ॥ ३७ ॥
yadi api ete na paśyanti lobha-upahata-cetasaḥ | kula-kṣaya-kṛtaṃ doṣaṃ mitra-drohe ca pātakam || 37 ||
कथं न ज्ञेयम् अस्माभिः पापात् अस्मात् निवर्तितुम् । कुल-क्षय-कृतं दोषं प्रपश्यद्भिः जनार्दन ॥ ३८ ॥
kathaṃ na jñeyam asmābhiḥ pāpāt asmāt nivartitum | kula-kṣaya-kṛtaṃ doṣaṃ prapaśyadbhiḥ janārdana || 38 ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यदि yadi ind. (indeclinable) if
अपि api ind. (indeclinable) even
एते ete एतद् dem. (demonstrative) pron. (pronoun) nom.pl. (nominative plural)m. these
न na ind. (indeclinable) not
पश्यन्ति paśyanti √दृश् pres. (present) 3pl.par. (parasmaipada / active voice) they see
लोभ-उपहत-चेतसः lobha-upahata-cetasaḥ लोभ (m.) + उपहत (p.p.p. (past passive participle)) + चेतस् (n.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) whose minds are stricken by greed
कुल-क्षय-कृतम् kula-kṣaya-kṛtam कुल (n.) + क्षय (m.) + कृत (p.p.p. (past passive participle)) acc.sg. (accusative singular)m., tatpuruṣa cpd. (compound) caused by family-destruction
दोषम् doṣam दोष (m.) acc.sg. (accusative singular) fault, wrong
मित्र-द्रोहे mitra-drohe मित्र (n.) + द्रोह (m.) loc.sg. (locative singular), tatpuruṣa cpd. (compound) in betrayal of friends
च ca ind. (indeclinable) and
पातकम् pātakam पातक (n.) acc.sg. (accusative singular) sin, that which causes a fall
कथम् katham ind. (indeclinable) how
ज्ञेयम् jñeyam √ज्ञा gerundive nom.sg. (nominative singular)n. ought to be known
अस्माभिः asmābhiḥ अस्मद् ins.pl. (instrumental plural) by us
पापात् pāpāt पाप (n.) abl.sg. (ablative singular) from sin
अस्मात् asmāt इदम् dem. (demonstrative) pron. (pronoun) abl.sg. (ablative singular)n. from this
निवर्तितुम् nivartitum नि+√वृत् caus. (causative) inf. (infinitive) to turn back, desist
प्रपश्यद्भिः prapaśyadbhiḥ प्र+√दृश् pres. (present) part. ins.pl. (instrumental plural)m. by (us) who clearly see
जनार्दन janārdana जनार्दन (m.) voc.sg. (vocative singular) O Janārdana
Purport

A kṣatriya is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such an obligation, Arjuna could not refuse to fight, because he had been challenged by the party of Duryodhana. In this connection, Arjuna considered that the other party might be blind to the effects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding when the effect is good, but when the effect is otherwise, then no one can be bound. Considering all these pros and cons, Arjuna decided not to fight.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa Gauḍīya
Translation
O Janardana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin? (cn/DS) To be king of the world is a job for 'mahabhagavats' not for ordinary devotees. The Pandavas had such a high karma to be born in such a powerful family able to govern all the world. Many times Krsna addressed Arjuna 'O prtha!", remarking his high lineage. "This is your family heritage, how can you not fight?" This was the mood of the ksatriyas, they were proud of their families. They would uphold their family tradition. And if this family tradition was destroyed, then practically, because all the rest of the population was dependent on the kings, the rest of the population would be in trouble. And the sacrifices that the elders of the family would perform for the benefit of the forefathers and the future generations which practically the future of the world, these would stop. Therefore Arjuna is saying that too much bad is going to come.
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
1.37 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.' He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'. The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda Classical
Translation
1.37. Therefore, we should not kill the sons of Dhritarashtra, our relatives; for how can we be happy by killing our own people, O Madhava (Krishna)?
Commentary

1.37 तस्मात् therefore? न (are) not? अर्हाः justified? वयम् we? हन्तुम् to kill? धार्तराष्ट्रान् the sons of Dhritarashtra? स्वबान्धवान् our relatives? स्वजनम् kinsmen? हि indeed? कथम् how? हत्वा having killed? सुखिनः happy? स्याम may (we) be? माधव O Madhava.No Commentary.

Swami Gambhīrānanda Classical
Translation
1.37 Therefore, it is not proper for us to kill the sons of Dhrtarastra who are our own relatives. For, O Madhava, how can we be happy by killing our kinsmen?
Shri Purohit Swami Classical
Translation
1.37 We are worthy of a nobler feat than to slaughter our relatives - the sons of Dhritarashtra; for, my Lord, how can we be happy of we kill our kinsmen?
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 3.25 BG 16.7 BG 3.26 SB 7.5.31 SB 1.9.39 SB 6.1.9 CC Madhya 22.129 CC Ādi 3.98 CC Madhya 25.43 Īśa Upaniṣad 9 Kaṭha Upaniṣad 1.2.5
Related lectures
Personal Guidance
Kṛṣṇa-consciousness is not blunted by others' ignorance; though they cannot see the harm in their actions, the devotee sees and acts in dharma anyway.
Practical Applications
  • Stop using others' lack of awareness as an excuse for your own.
  • When you see clearly, act on what you see — don't wait for the unaware to validate it.
  • Pray for those who cannot yet see; do not let their blindness pull you back into yours.
Reflection Questions
  • Where am I waiting for collective consensus to do what is already individually clear?
  • How do I respond when those I love cannot see what dharma requires?
Analogy

Arjuna's argument is the eternal one of the conscientious objector: *they cannot see, but we can — so we, who see, must refrain*. The reasoning sounds noble. It is also exactly the reasoning a deserter uses. The Gītā will not deny the visibility; it will deny the conclusion.

📝 My note

Source: vedabase.io

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