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Bhagavad-gītā 1.31

న చ శ్రేయోఽనుపశ్యామి హత్వా స్వజనమాహవే । న కాఙ్క్షే విజయం కృష్ణ న చ రాజ్యం సుఖాని చ ॥ ౩౧ ॥
na ca śreyo ’nupaśyāmi
[na cha shreyo ’nupashyaami]
hatvā sva-janam āhave
[hatvaa sva-janam aahave]
na kāṅkṣe vijayaṁ kṛṣṇa
[na kaankshe vijayam krishna]
na ca rājyaṁ sukhāni ca
[na cha raajyam sukhaani cha]
Word-for-word
na — nor ca — also śreyaḥ — good anupaśyāmi — do I foresee hatvā — by killing sva - janam — own kinsmen āhave — in the fight na — nor kāṅkṣe — do I desire vijayam — victory kṛṣṇa — O Kṛṣṇa na — nor ca — also rājyam — kingdom sukhāni — happiness thereof ca — also .
Blended reading (Sanskrit + English inline)
na ca śreyo ’nupaśyāmi
na
nor
ca
also
śreyaḥ
good
hatvā sva-janam āhave
anupaśyāmi
do I foresee
hatvā
by killing
sva - janam
own kinsmen
āhave
in the fight
na kāṅkṣe vijayaṁ kṛṣṇa
na
nor
kāṅkṣe
do I desire
vijayam
victory
kṛṣṇa
O Kṛṣṇa
na ca rājyaṁ sukhāni ca
na
nor
ca
also
rājyam
kingdom
sukhāni
happiness thereof
ca
also .
Important Words
  • śreyaḥ — good
    *Śreyas* — the *higher good*, distinct from *preyas* (the immediately pleasing). The Kaṭha Upaniṣad's central distinction (Kaṭha 1.2.1): *anyac chreyo 'nyad utaiva preyaḥ*. Arjuna says he sees no *śreyas* in this fight. The Gītā will spend eighteen chapters showing him what *śreyas* really is, and where it is to be found in this very fight.
  • anupaśyāmi — do I foresee
    *Anu-paś* — to see along, to see after, to perceive in sequence. Stronger than plain *paśyāmi*. *Anu-* implies a *following-through* of vision — Arjuna is not seeing on the surface but looking down the chain of consequence. His vision is already philosophical, even in its error.
  • kāṅkṣe — do I desire
    *Kāṅkṣ* — to long for, to crave. Same root as *kāṅkṣati* (BG 18.54 *na śocati na kāṅkṣati* — "he neither laments nor longs"). Arjuna says he does not *kāṅkṣ* victory. The Gītā will later teach this as a positive state — but only when accompanied by the discharge of duty. Premature non-kāṅkṣa is escape; mature non-kāṅkṣa is yoga.
  • rājyam — kingdom
    *Rājya* — kingship, kingdom. From *rāj* (to shine, to rule). The whole *causa belli* of the Mahābhārata. Arjuna now says he does not want *rājyam* — but it was for *rājyam* that he was exiled, that Draupadī was insulted, that the war was raised. The fruit at the end of the road has gone tasteless before the road is travelled. The crisis is real.
I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Kṛṣṇa, desire any subsequent victory, kingdom or happiness.
Purport

Without knowing that one’s self-interest is in Viṣṇu (or Kṛṣṇa), conditioned souls are attracted by bodily relationships, hoping to be happy in such situations. In such a blind conception of life, they forget even the causes of material happiness. Arjuna appears to have even forgotten the moral codes for a kṣatriya. It is said that two kinds of men, namely the kṣatriya who dies directly in front of the battlefield under Kṛṣṇa’s personal orders and the person in the renounced order of life who is absolutely devoted to spiritual culture, are eligible to enter into the sun globe, which is so powerful and dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives. He thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight, just as a person who does not feel hunger is not inclined to cook. He has now decided to go into the forest and live a secluded life in frustration. But as a kṣatriya, he requires a kingdom for his subsistence, because the kṣatriyas cannot engage themselves in any other occupation. But Arjuna has no kingdom. Arjuna’s sole opportunity for gaining a kingdom lies in fighting with his cousins and brothers and reclaiming the kingdom inherited from his father, which he does not like to do. Therefore he considers himself fit to go to the forest to live a secluded life of frustration.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
31. I do not see any good result, after killing my own people in war. I do not desire victory, kingdom or happiness, O Kṛṣṇa. 32-35. What is the use of kingdom, enjoyment or even living? Those for whom we desire kingdom, enjoyment and happiness—teachers, fathers , sons and grandfathers, maternaluncles, fathers-in-law, grandsons, brothers-in-law and relatives— are standing on the battlefiled, risking their lives and wealth. I do not desire to kill them, even if I were to be killed by them, O Madhusūdana, even for sovereigntiy over the three worlds, what to speak of this earth. O Janārdana, what happiness will we achieve, having killed the sons of Dhṛtarāṣtṛa?
Commentary

“I do not see any benefit in killing in this manner (na śreyo paśyāmi). The scriptures state beneficial results for the person killed:

dvāv imau puruṣau loke sūrya-maṇḍala-bhedinau parivrāḍ yoga-yuktaś ca raṇe cābhimukhe hataḥ The sannyāsī engaged in yoga and the warrior who dies facing the enemy attain the sun planet. Parāśara Smṛti 3.30 However, there is no piety for the person engaged in the killing. (Thus it is better that I die rather than kill them.) ” “But by fighting you gain tangible results in the form of kingdom and fame.” “But I do not desire victory, kingdom or happiness.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
31. I do not see any good result, after killing my own people in war. I do not desire victory, kingdom or happiness, O Kṛṣṇa. 32-35. O Govinda, what is the use of kingdom, enjoyment or even living? Those for whom we desire kingdom, enjoyment and happiness— teachers, fathers, sons and grandfathers, maternal uncles, fathers-in-law, gransons, brothers-in-law and relativs— are standing on the battlefiled, giving up deire for their lives and wealth. I do not desire to kill them, even if they attack me, O Madhusūdana, even for sovereigntiy over the three worlds, what to speak of this earth. O Janārdana, what happiness will we achieve, having killed the sons of Dhṛtarāṣtṛa?
Commentary

Having expressed his lamentation which was unfavorable for knowledge of truth (tattva-jṣāna), he now expresses his contrary intelligence which was unfavorable to knowledge of the truth. “Having killed my relatives in this war (āhave), I do not see any benefit at all. dvāv imau puruṣau loke sūrya-maṇḍala-bhedinau parivrāḍ yoga-yuktaś ca raṇe cābhimukhe hataḥ The saṁnyāsī engaged in yoga and the warrior who dies facing the enemy attain the sun planet. Parāśara Smṛti 3.30 We see from the scriptures that being killed is beneficial. But killing my relatives is not at all beneficial for me.” If the saṅdhi is analyzed to form the word asvajanam, then the meaning is, “ Since killing non-relatives has no benefit, how much more sinful will it be to kill relatives?” “But you will gain fame, kingdom and wealth. These are the visible results of fighting.” “I do not desire these things. Because of giving up desire for kingdom and wealth, I have no interest in attaining victory to attain it. Just as a person who has lost interest in food has no interest in cooking. Therefore living in the forest would be a more commendable means of maintaining my life.” Bg 1.32, Bg 1.33, Bg 1.34, Bg 1.35, Bg 1.32-35 ik&- Naae raJYaeNa GaaeivNd ik&- >aaeGaEJas„ivTaeNa va ) YaezaMaQaeR k-ax(i+aTa& Naae raJYa& >aaeGaa" Sau%aiNa c )) 32 )) Ta wMae_viSQaTaa YauṬe Pa[a<aa&STYa¤-a DaNaaiNa c ) AacaYaaR" iPaTar" Pau}aaSTaQaEv c iPaTaaMaha" )) 33 )) MaaTaul/a" ṅīura" PaaE}aa" XYaal/a" SaMbiNDaNaSTaQaa ) WTaaṁ hNTauiMaC^aiMa ganTaae_iPa MaDauSaUdNa )) 34 )) AiPa }aEl/aeKYaraJYaSYa heTaae" ik&- Nau Mahqk*-Tae ) iNahTYa DaaTaRraí\aṁ" k-a Pa[qiTa" SYaaÂNaadRNa )) 35 )) 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 kim—what use; naḥ—to us; rājyena—is the kingdom; govinda—O Kṛṣṇa; kim—what; bhogaiḥ—enjoyment; jīvitena—living; vā—either; yeṣām—of whom; arthe—for the sake; kāṅkṣitam—is desired; naḥ—by us; rājyam—kingdom; bhogāḥ—material enjoyment; sukhāni—all happiness; ca—also; te—all of them; ime—these; avasthitāḥ—situated; yuddhe—on this battlefield; prāṇān—lives; tyaktvā—giving up; dhanāni—riches; ca—also; ācāryāḥ—teachers; pitaraḥ—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; sambandhinaḥ—relatives; tathā—as well as; etān—all these; na—never; hantum—to kill; icchāmi—do I wish; ghnataḥ—killing; api—even; madhusūdana—O killer of the demon Madhu (Kṛṣṇa); api—even if; trai—lokya—of the three worlds; rājyasya—for the kingdom; hetoḥ—in exchange; kim nu—what to speak of; mahī-kṛte—for the sake of the earth; nihatya—by killing; dhārtarāṣṭrān—the sons of Dhṛtarāṣṭra; naḥ—our; kā—what; prītiḥ—pleasure; syāt—will there be; janārdana—O maintainer of all living entities.

Arjuna addressing the Lord as Govinda means “You know (vindati) the functions of all my senses (go). Therefore, please understand what I am thinking.” He tells his reasons for not wanting a kingdom. “Having given up the desire for life (prāṇān) and wealth (dhanāni), they are standing ready to fight. (The word “desire” should be supplied in order to complete the meaning.) In giving up their lives they should have desire for kingdom (wealth) in order to give happiness to their friend. But their inclination to fight is useless, since since this kingdom will be destroyed.” “If you being very mericful will not kill them, they will certainly kill you and obtain your kingdom without opposition.” “I have no desire to kill them, even if they attack me, even if I attain a kingdom of the three worlds, what to speak of attaining just this earth.” “Apart from others, at least these sons of Dhṛtarāṣṭra should be killed, because it is possible to be happy, having killed those that give so much trouble.” “Having killed Duryodhana and others, what peace would we Pāṇḍavas who remain have? None at all. It is not proper to kill brothers for a temporary semblance of happiness, but which would lead to long term suffering in hell. O Janārdana (destroyer of people), if they are to be killed, then you, who come to relieve the earth of its burden, should kill them. It is not possible for you, the Supreme Lord, to suffer the effects of sin at all in killing them.”

Bhūrijana Dāsa Gauḍīya
Translation
I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krsna, desire any subsequent victory, kingdom, or happiness. (cn/DS) He is seeing that the people that he may kill in this battle will cause him so much misery to his own life, after their death, that will be any sense or point of enjoying the kingdom. "There is no happiness awaiting for me. I am going to be alive and miserable!" It is also interesting to note that in this verse, Arjuna, uses the word 'Krsna'. Krsna means the 'all‑attractive', and one way of looking the 'all‑attractive' is: "because He is so‑ attractive everyone is coming towards Him. Whichever Krsna does, whichever Krsna moves, He is pulling everyone towards Him. So, in this way Arjuna is using the name Krsna, showing that Krsna is actually the One pulling him around in this battlefield and therefore there is Krsna's purpose to be served by the actual battle.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna in a “blind conception of life” cannot see the right way to achieve even the material

happiness. He argues that fighting will not offer him any enjoyment, even by victory

Focus of Learning

(a) Causes of compassion – different viewpoints

Compassion due to soft heartedness of a pure devotee (1.28) – Ref. SB 5.18.12
By unflinching devotion unto Supreme Lord – all good qualities manifest
Non-devotee in contrast – He may be advanced by education & culture, but lacks godly qualities; hovering on mental plane, he is certain to be attracted by glaring energy
What indicates his soft-heartedness – Arjuna is sympathetic for “both the parties”
False compassion due to material fear, namely loss of life – Indicates material conception of life (1.29 – 1.30)
Impatience – Due to this impatience Arjuna was unable to stay on the battlefield
Weakness of mind – Thus he was forgetting himself
Excessive attachment to material things – This puts a man in such a bewildered condition

(b) Two kinds of trembling / Standing of hairs (1.29)

Great spiritual ecstasy
Great fear under material condition
Trembling mentioned in 1.29 is due to material fear – as evident from the symptoms from 1.29, slipping of Gandiva and burning skin

(c) Cause of fearfulness – Ref. SB 11.2.37 “bhayam dvitiyabhinivesatahsyat…”

Such fearfulness and loss of equilibrium takes place in a person too affected by material conditions
Practical application – Do not be disturbed by material temporary changes because that is the nature of the material world

(d) Importance of Nimittani-viparitani – To see only causes of misfortune

Only pain and frustration
To see only painful reverses
Sees only frustration in expectations
No happiness – Not to be happy even by victory, it would only give lamentation

(e) Causes of such frustrations in life

Misdirected interest – Only interested in one’s own welfare
Ignorance of real self-interest – Real self-interest is Vishnu’s satisfaction
Conditional nature is to forget this real self interest – this is the cause of material pain
Is Arjuna a conditioned soul – Arjuna is showing ignorance of his real self-interest by Krishna’s will
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
1.31 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
1.30 1.34 Na ca sreyah, etc., upto mahikrte. Those who are wrongly conceived as object of slaying, with the individualizing idea that 'these are my teachers etc.'8 would necessarily generate sin. Similarly, the act of slaying even of those deserving to be slain in the battle-if undertaken with the idea that 'This battle is to be fought for the apparent results like pleasures, happiness etc.'- then it generates sin necessarily. This idea lurks in the objection [of Arjuna]. That is why a reply is going to be given [by Bhagavat] as 'You must undertake actions simply as your own duty, and not with an individualizing idea'.
Swami Sivananda Classical
Translation
1.31. And I see adverse omens, O Kesava. I do not see any good in killing my kinsmen in battle.
Commentary

1.31 निमित्तानि omens? च and? पश्यामि I see? विपरीतानि adverse? केशव O Kesava? न not? च and? श्रेयः good? अनुपश्यामि (I) see? हत्वा killing? स्वजनम् our peope? आहवे in battle.Commentary Kesava means he who has fine or luxuriant hair.

Swami Gambhīrānanda Classical
Translation
1.31 Besides, I do not see any good (to be derived) from killing my own people in battle. O Krsna, I do not hanker after victory, nor even a kingdom nor pleasures.
Shri Purohit Swami Classical
Translation
1.31 The omens are adverse; what good can come from the slaughter of my people on this battlefield?
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)
Related verses
BG 2.8 BG 6.22 BG 2.44 SB 1.2.9 SB 7.9.25 SB 2.1.4 CC Madhya 22.31 CC Madhya 22.42 CC Antya 9.145 Kaṭha Upaniṣad 1.1.26BRS 1.2.22
Related lectures
Personal Guidance
When even the rewards of action seem worthless, the soul is closer to the truth than when it was certain of success.
Practical Applications
  • Notice when achievement has stopped tasting like victory; this is the soul preparing for higher inquiry.
  • Stop chasing the next worldly milestone for one week and observe what arises in the empty space.
  • Read BG 2.7 and feel Arjuna's surrender as the natural answer to this verse's confusion.
Reflection Questions
  • What 'victory' would no longer taste sweet to me, even if I won it?
  • Is my world weariness disguised vairāgya, or just fatigue?
Analogy

When the fruits of action turn tasteless before they are even reached for — when *victory, kingdom, happiness* no longer attract — the soul has crossed into a country the body has not yet found a map for. Arjuna's refusal of the standard kṣatriya rewards is, paradoxically, the early stirring of *vairāgya*.

Stories
Bharata Mahārāja's renunciation

Bharata, the great emperor for whom this land is named, ruled the earth with full power. At the apex of his reign, when the kingdom's wealth and his own sons' competence were sufficient, he walked away from the throne and went into the forest to fix his heart on the Lord. The Bhāgavatam records: he did not flee tired; he renounced *full*.

Arjuna here, on the chariot, has not yet earned the right to such renunciation. He has not yet performed the duty. To refuse *victory, kingdom, happiness* before having served their dharmic purpose is a counterfeit of Bharata's act. Kṛṣṇa will say in BG 18.7 that *renouncing prescribed duty out of confusion is renunciation in the mode of ignorance*. Bharata's renunciation came after the work; Arjuna's would come before it. The same outer gesture, opposite inner stance.

📝 My note

Source: vedabase.io

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