TEXT 11

अयनेषु च सर्वेषु यथाभागमवस्थिताः ।

भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १-११॥

ayaneṣu ca sarveṣu yathā-bhāgam avasthitāḥ

bhīṣmam evābhirakṣantu bhavantaḥ sarva eva hi

SYNONYMS

ayaneṣu—in the strategic points; ca—also; sarveṣu—everywhere; yathābhāgam—as they are differently arranged; avasthitāḥ—situated; bhīṣmam—unto Grandfather Bhīṣma; eva—certainly; abhirakṣantu—support may be given; bhavantaḥ—all of you; sarve—respectively; eva—certainly; hi—and exactly.

TRANSLATION

Now all of you must give full support to Grandfather Bhīṣma, standing at your respective strategic points in the phalanx of the army.

PURPORT

Duryodhana, after praising the prowess of Bhīṣma, further considered that others might think that they had been considered less important, so in his usual diplomatic way, he tried to adjust the situation in the above words. He emphasized that Bhīṣmadeva was undoubtedly the greatest hero, but he was an old man, so everyone must especially think of his protection from all sides. He might become engaged in the fight, and the enemy might take advantage of his full engagement on one side. Therefore, it was important that other heroes would not leave their strategic positions and allow the enemy to break the phalanx. Duryodhana clearly felt that the victory of the Kurus depended on the presence of Bhīṣmadeva. He was confident of the full support of Bhīṣmadeva and Droṇācārya in the battle because he well knew that they did not even speak a word when Arjuna's wife Draupadī, in her helpless condition, had appealed to them for justice while she was being forced to strip naked in the presence of all the great generals in the assembly. Although he knew that the two generals had some sort of affection for the Pāṇḍavas, he hoped that all such affection would now be completely given up by them, as was customary during the gambling performances.

Link to this page: https://prabhupadabooks.com/bg/1/11

TEXTS 32-35

किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १-३२॥

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।

त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १-३३॥

आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।

मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥ १-३४॥

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।

अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १-३५॥

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।

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

kim—what use; naḥ—to us; rājyena—is the kingdom; govinda—O Kṛṣṇa; kim—what; bhogaiḥ—enjoyment; jīvitena—by living; vā—either; yeṣām—for whom; arthe—for the matter of; kāṅkṣitam—desired; naḥ—our; rājyam—kingdom; bhogāḥ—material enjoyment; sukhāni—all happiness; ca—also; te—all of them; ime—these; avasthitāḥ—situated; yuddhe—in 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—for killing; icchāmi—do I wish; ghnataḥ—being killed; api—even; madhusūdana—O killer of the demon Madhu (Kṛṣṇa); api—even if; trailokya—of the three worlds; rājyasya—of the kingdoms; hetoḥ—in exchange; kim—what to speak of; nu—only; mahī-kṛte—for the sake of 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.

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.

Link to this page: https://prabhupadabooks.com/bg/1/32-35