निमित्तानि च पश्यामि विपरीतानि केशव |
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे || 31||
nimittāni cha paśhyāmi viparītāni keśhava
na cha śhreyo ’nupaśhyāmi hatvā sva-janam āhave
nimittāni—omens; cha—and; paśhyāmi—I see; viparītāni—misfortune; keśhava—Shree Krishna, killer of the Keshi demon; na—not; cha—also; śhreyaḥ—good; anupaśhyāmi—I foresee; hatvā—from killing; sva-janam—kinsmen; āhave—in battle
Translation:
O Krishna! I see many ill-omens and I do not understand what good could come by killing my own people in battle.
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा || 32||
na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni cha
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā
na—nor; kāṅkṣhe—do I desire; vijayam—victory; kṛiṣhṇa—Krishna; na—nor; cha—as well; rājyam—kingdom; sukhāni—happiness; cha—also; kim—what; naḥ—to us; rājyena—by kingdom; govinda—Krishna, he who gives pleasure to the senses, he who is fond of cows; kim—what?; bhogaiḥ—pleasures; jīvitena—life; vā—or;
Translation:
O Krishna! I do not desire victory or kingdom or pleasures. Of what avail are these kingdom, enjoyment, or even life itself to us.
Arjuna describes his state of dejection and explains his reasons against the war. He sees omens of evil and does not believe there is any good in killing his kin in battle. Omens can signify good or evil, and the signs Arjuna sees—like an untimely eclipse, shaking of the earth, and shooting stars—suggest that the outcome of the war will be dire. This led Arjuna to conclude that it would be better not to fight.
Arjuna argues that killing relatives and friends would not bring any good. Such violence would lead to repentance, which would forever disturb the mind. Moreover, their absence would make life miserable, and the killing would incur sin. Thus, he believes it is unwise to start the war, as it would be harmful in this world and the next.
Arjuna reinforces this idea by stating that he does not desire victory, kingdom, or pleasures. He questions the value of a kingdom or luxuries, or even life itself if achieved through killing his loved ones. He envisions that the death of his kin would bring nothing but mental anguish and suffering in both this life and the next. Therefore, he sees no purpose in fighting or obtaining a kingdom through such dreadful means, affirming that life would be meaningless if gained in this manner.
Arjuna’s statement is highly conditional, reflecting a mindset bound by the illusion of happiness. He questions the value of such happiness if it involves killing his own kin. To him, a kingdom gained through the death of loved ones seems worthless. Arjuna is open to finding happiness and welfare, but only if these can be achieved without causing harm to his own people. His hesitation underscores his doubt about finding true happiness through such violence.
Understanding this mindset is crucial. Many of us operate under similar conditions. We often frame our desires and expectations with “if” statements—if conditions are met, happiness and welfare are possible; if not, they are not. Yet, true happiness eludes those who remain trapped in such conditional thinking. The paradox is that happiness is found by recognizing that it is not achievable through worldly means. Those who believe they can find happiness through specific conditions often end up encountering more suffering. The pursuit of happiness, in this context, becomes a quest for suffering disguised as joy.
An anecdote about Bertrand Russell illustrates this point. When he was near death, a clergyman rushed to offer him the chance to repent, thinking that Russell might fear death and seek divine forgiveness. However, Russell’s response was a request for forgiveness if there was a God, showing his clear but conditional approach. This story highlights how conditional thinking affects our search for meaning and happiness.
Arjuna’s question about where happiness and welfare are possible in the world reflects an unconditional search for answers. He challenges the idea of finding joy through killing his kin, indicating that happiness and purpose can only be achieved if no harm is done to loved ones. His confusion and conditional thinking contrast with the more unconditional perspectives of figures like Mahavira or Buddha.
Arjuna’s dilemma reveals his deep attachment to happiness, kingdom, and other desires. His condition—seeking these only if his kin are not harmed—shows his inner conflict and confusion. Krishna’s efforts to guide him through this contradictory mindset highlight the struggle between his desires and the harsh reality of his situation.
This internal conflict mirrors our own struggles. We often find ourselves pulling in different directions, desiring both worldly and spiritual gains simultaneously. Just like a bullock cart pulled in two directions, we are torn between conflicting desires. Understanding Arjuna’s state of mind helps us recognize similar contradictions within ourselves.