Bhagavad Gita 1.33 — Commentary

The greatest Advaita philosopher, authored the definitive Sanskrit commentary (Bhasya) on the Gita.

1.33 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.

Founder of Vishishtadvaita, emphasized Bhakti and the personal nature of Brahman.

अर्जुन उवाच संजय उवाच स तु पार्थो महामनाः परमकारुणिको दीर्घबन्धुः परमधार्मिकः सभ्रातृको भवद्भिः अतिघोरैः मारणैः जतुगृहादिभिः असकृद् वञ्चितः अपि परमपुरुषसहायः अपि हनिष्यमाणान् भवदीयान् विलोक्य बन्धुस्नेहेन परमया च कृपया धर्माधर्मभयेन च अतिमात्रस्विन्नसर्वगात्रः सर्वथा अहं न योत्स्यामि इति उक्त्वा बन्धुविश्लेषजनितशोकसंविग्नमानसः सशरं चापं विसृज्य रथोपस्थे उपाविशत्।

Proponent of Dvaita philosophy emphasizing the eternal distinction between soul and God.

Sri Madhvacharya did not comment on this sloka. The commentary starts from 2.11.

Divine Life Society founder who synthesised Jnana, Bhakti, Karma, and Raja Yoga.

1.33 येषाम् of whose? अर्थे sake? काङ्क्षितम् (is) desired? नः by us? राज्यम् kingdom? भोगाः enjoyment? सुखानि pleasures? च and? ते they? इमे these? अवस्थिताः stand? युद्धे in battle? प्राणान् life? त्यक्त्वा having abandoned? धनानि wealth? च and.No Commentary.

Prolific author and commentator whose Hindi commentaries are among the most widely read in India.

व्याख्या--'येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च'--हम राज्य, सुख, भोग आदि जो कुछ चाहते हैं, उनको अपने व्यक्तिगत सुखके लिये नहीं चाहते, प्रत्युत इन कुटुम्बियों, प्रेमियों, मित्रों आदिके लिये ही चाहते हैं। आचार्यों, पिताओं, पितामहों, पुत्रों आदिको सुख-आराम पहुँचे, इनकी सेवा हो जाय, ये प्रसन्न रहें--इसके लिये ही हम युद्ध करके राज्य लेना चाहते हैं, भोग-सामग्री इकट्ठी करना चाहते हैं। 'त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च'--पर वे ही ये सब-के-सब अपने प्राणोंकी और धनकी आशाको छोड़कर युद्ध करनेके लिये हमारे सामने इस रणभूमिमें खड़े हैं। इन्होंने ऐसा विचार कर लिया है कि हमें न प्राणोंका मोह है और न धनकी तृष्णा है; हम मर बेशक जायँ, पर युद्धसे नहीं हटेंगे। अगर ये सब मर ही जायँगे, हमें राज्य किसके लिये चाहिये? सुख किसके लिये चाहिये धन किसके लिये चाहिये? अर्थात् इन सबकी इच्छा हम किसके लिये करें? 'प्राणांस्त्यक्त्वा धनानि च' का तात्पर्य है कि वे प्राणोंकी और धनकी आशाका त्याग करके खड़े हैं अर्थात् हम जीवित रहेंगे और हमें धन मिलेगा--इस इच्छाको छोड़कर वे खड़े हैं। अगर उनमें प्राणोंकी और धनकी इच्छा होती, तो वे मरनेके लिये युद्धमें क्यों खड़े होते? अतः यहाँ प्राण और धनका त्याग करनेका तात्पर्य उनकी आशाका त्याग करनेमें ही है।

Co-founder of Gita Press Gorakhpur whose translations shaped how millions of Hindus read scripture.

Sri Sankaracharya did not comment on this sloka.

Disciple of Vidyaranya who authored important sub-commentaries on Vedantic texts.

येषां स्वीयानामर्थे नो राज्यं भोगसाधनमाकाङ्क्षितमभिलषितं भोगाः सुखसाधनानि सुखानि य येषामर्थे आकाङ्क्षितानि त इमे प्रत्यक्षेणोपलभ्यमानाः प्राणान्धनानि च त्यक्त्वा युद्धेऽवस्थिताः। त्यक्तुमिति वक्तव्ये त्यक्त्वेति क्त्वाप्रत्ययेन प्राणादित्यागसाधने समरे प्रवृत्ते तत्त्यक्तुमवस्थिता अपि तत्प्रेमातिशयात्पलाय्य गमिष्यन्तीति शङ्का न कर्तव्येति सूचयति।

Wrote "Bhārata Bhāvadīpa", a verse-by-verse commentary on the Mahabharata including the Gita.

।। 1.33निमित्तानि लोकक्षयकराणि भूमिकम्पादीनि।

Authored "Subodhinī", widely praised for its clarity and depth across all Vedantic schools.

।। 1.33 विजयादिकं फलं किं न पश्यसीति चेत्तत्राह न काङ्क्ष इति। एतदेव प्रपञ्चयति किं न इति सार्धाभ्याम्। यदर्थमस्माकं राज्यादिकमपेक्षितं त एते प्राणधनानि त्यक्त्वा त्यागमङ्गीकृत्य युद्धार्थमवस्थिताः। अतः किमस्माकं राज्यादिभिः कृत्यमित्यर्थः।

Supreme scholar of Kashmir Shaivism who interpreted the Gita through the non-dual Tantric lens.

न च श्रेयोऽनुपश्यामीत्यादि। अमी आचार्यदयः इति विशेषबुद्ध्या ( N शेषबुद्ध्या) बुद्धौ आरोप्यमाणाः वधकर्मतया अवश्यं पापदायिनः। तथा भोगसुखादिदृष्टार्थमेतद्युद्धं क्रियते इति बुद्ध्या क्रियमाणं युद्धे (S युद्धेषु वध्य K युद्धेष्ववध्य ) वध्यहननादि तदवश्यं पातककारि इति पूर्वपक्षाभिप्रायः। अत एव स्वधर्ममात्रतयैव कर्माणि अनुतिष्ठ न विशेषधियेति उत्तरं दास्यते।

A pre-eminent Dvaita scholar who wrote decisive commentaries defending Madhvacharya's views.

Sri Jayatirtha did not comment on this sloka. The commentary starts from 2.11.

Wrote "Gudhartha Dipika", a celebrated commentary reconciling Advaita and Bhakti.

प्राणधनशब्दौ तु तदाशालक्षकौ। स्वप्राणत्यागेऽपि स्वबन्धूनामुपभोगाय धनाशा संभवेदिति तद्वारणाय पृथग्धनग्रहणम्।

Son of Sri Vallabhacharya, who continued the Pushti Marg tradition of Gita exposition.

ननु तवैकस्य नाकांक्षा तथापि स्वकीयसम्बन्धिनां सर्वेषामर्थे शत्रून्मारयित्वा राज्यं स्वकीयं कुर्वित्याशङ्कायामाह येषामर्थ इति। येषामर्थे नः राज्यमाकाङ्क्षितं भोगाः सुखानि च कांक्षितानि ते सर्व इमे प्राणान् धनानि च त्यक्त्वा युद्धे सङ्ग्रामे मर() णार्थमवस्थिता इत्यर्थः। तस्मादेतन्मारणेन लौकिकसिद्धिरपि नास्माकमिति भावः।

Founded the Pushti Marg devotional tradition, focused on Krishna as the Supreme Being.

Sri Vallabhacharya did not comment on this sloka.

Translated the Sanskrit commentaries of Shankara into precise English for modern readers.

1.33 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.

Scholar-practitioner who authored commentaries uniting rigorous Indology with spiritual practice.

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'.

Ramakrishna Mission monk who translated the Gita Bhasya of Ramanuja into English.

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.