BG/Бхагавад-гӣта̄ 1.32-35
TEXTS 32-35
- ким но ра̄джйена говинда
- ким бхогаир джӣвитена ва̄
- йеш̣а̄м артхе ка̄нкш̣итам но
- ра̄джям бхога̄х̣ сукха̄ни ча
- та име 'вастхита̄ юддхе
- пра̄н̣а̄мс тяктва̄ дхана̄ни ча
- а̄ча̄ря̄х̣ питарах̣ путра̄с
- татхаива ча пита̄маха̄х̣
- ма̄тула̄х̣ швашура̄х̣ паутра̄х̣
- шя̄ла̄х̣ самбандхинас татха̄
- ета̄н на хантум иччха̄ми
- гхнато 'пи мадхусӯдана
- апи траилокя-ра̄джяся
- хетох̣ ким ну махӣ-кр̣те
- нихатя дха̄ртара̄ш̣т̣ра̄н нах̣
- ка̄ прӣтих̣ ся̄дж джана̄рдана
Дума по дума
ким – каква полза; нах̣ – за нас; ра̄джйена – е царството; говинда – о, Кр̣ш̣н̣а; ким – какво; бхогаих̣ – удоволствие; джӣвитена – да се живее; ва̄ – всяко; йеш̣а̄м – от които; артхе – заради; ка̄нкш̣итам – е желано; нах̣ – от нас; ра̄джям – царство; бхога̄х̣ – материално наслаждение; сукха̄ни – щастие; ча – също; те – всички те; име – тези; авастхита̄х̣ – намиращи се; юддхе – на това бойно поле; пра̄н̣а̄н – живее; тяктва̄ – като изостави; дхана̄ни – богатства; ча – също; а̄ча̄ря̄х̣ – учители; питарах̣ – бащи; путра̄х̣ – синове; татха̄ – както и; ева – несъмнено; ча – също; пита̄маха̄х̣ – дядовци; ма̄тула̄х̣ – вуйчовци; швашура̄х̣ – тъстове; паутра̄х̣ – внуци; шя̄ла̄х̣ – зетьове; самбандхинах̣ – роднини; татха̄ – както и; ета̄н – всички те; на – никога; хантум – да убия; иччха̄ми – желая; гхнатах̣ – да бъдат убити; апи – дори; мадхусӯдана – о, убиецо на демона Мадху (Кр̣ш̣н̣а); апи – дори ако; траи-локя – на трите свята; ра̄джяся – за царство; хетох̣ – в замяна; ким ну – какво да говорим за; махӣ-кр̣те – заради земята; нихатя – чрез убиване; дха̄ртара̄ш̣т̣ра̄н – синовете на Дхр̣тара̄ш̣т̣ра; нах̣ – нашата; ка̄ – какво; прӣтих̣ – удоволствие; ся̄т – ще има; джана̄рдана – о, поддръжнико на всички живи същества.
Превод
О, Говинда, за какво са ни царство, щастие или дори самият живот, когато всички, заради които бихме ги пожелали, са строени сега на бойното поле? О, Мадхусӯдана, пред мен са учители, бащи, синове, дядовци, вуйчовци, тъстове, внуци, зетьове и други роднини, готови да жертват живот и богатство – защо да искам смъртта им, дори ако те биха ме убили? О, поддръжнико на всички живи същества, не съм готов да се сражавам с тях дори за трите свята, камо ли за тази земя. Каква радост ще изпитаме, ако избием синовете на Дхр̣тара̄ш̣т̣ра?
Коментар
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 that Kṛṣṇa should understand what will satisfy Arjuna’s senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, 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 on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is 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.