TEXTS 32-35
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
SYNONYMS
kimwhat use; naḥto us; rājyenais the kingdom; govindaO Kṛṣṇa; kimwhat; bhogaiḥenjoyment; jīvitenaby living; either; yeṣāmfor whom; arthefor the matter of; kāṅkṣitamdesired; naḥour; rājyamkingdom; bhogāḥmaterial enjoyment; sukhāniall happiness; caalso; teall of them; imethese; avasthitāḥsituated; yuddhein this battlefield; prāṇānlives; tyaktvāgiving up; dhanāniriches; caalso; ācāryāḥteachers; pitaraḥfathers; putrāḥsons; tathāas well as; evacertainly; caalso; pitāmahāḥgrandfathers; mātulāḥmaternal uncles; śvaśurāḥfathers-in-law; pautrāḥgrandsons; śyālāḥbrothers-in-law; sambandhinaḥrelatives; tathāas well as; etānall these; nanever; hantumfor killing; icchāmido I wish; ghnataḥbeing killed; apieven; madhusūdanaO killer of the demon Madhu (Kṛṣṇa); apieven if; trailokyaof the three worlds; rājyasyaof the kingdoms; hetoḥin exchange; kimwhat to speak of; nuonly; mahī-kṛtefor the sake of earth; nihatyaby killing; dhārtarāṣṭrānthe sons of Dhṛtarāṣṭra; naḥour; what; prītiḥpleasure; syātwill there be; janārdanaO maintainer of all living entities.
TRANSLATION
O Govinda, of what avail to us are kingdoms, happiness or even life itself when all those for whom we may desire them are now arrayed in this battlefield? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive? O maintainer of all creatures, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth.
PURPORT
Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates what will satisfy his senses. Although Govinda is not meant for satisfying our senses, if we try to satisfy the senses of Govinda then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way—namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one's own senses—then by the grace of Govinda all desires of the living entity are satisfied. Arjuna's deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to fight. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed in the battlefield, and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life is, however, different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Kṛṣṇa kill them personally. At this point he did not know that Kṛṣṇa had already killed them before their coming into the battlefield and that he was only to become an instrument for Kṛṣṇa. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord's plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.

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