🪷 Bhagavad-Gītā · 1.34
Chapter 1 · अर्जुनविषादयोग · Arjuna-Viṣāda-Yoga · "The Yoga of Arjuna's Despondency" · Verse 34 of 47
🪷 English Translations
5 received English translations are available for this śloka. Each voice is labelled; no single rendering is presented as the Sanskrit itself.
Shri Purohit Swami · Poetic English · 1935 edition attribution in the received data
1.34 Teachers, fathers and grandfathers, sons and grandsons, uncles, father-in-law, brothers-in-law and other relatives.
Swami Sivananda · Direct prose · Divine Life Society
1.34. Teachers, fathers, sons and also grandfathers, maternal uncles,
fathers-in-law, grandsons, brothers-in-law and other relatives,-
Swami Gambīrānanda · Word-key glosses · Advaita Ashrama · Śaṅkara-school
1.34 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Swami Ādidevānanda · Śrī-Vaiṣṇava perspective · Rāmānuja school
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.
Dr. S. Sankaranarayan · Academic precision · modern scholarly
1.34. O slayer-of-Mandhu (Krsna)! I do not desire to slay these men-even though they slay me-even for the sake of the kingdom of the three worlds-what to speak for the sake of the [mere] earth.
🪷 Hindi Translation · हिन्दी अनुवाद
Received Hindi rendering attributed in the source data to Swami Rāmsukhdās ji.
🪷 Swami Rāmsukhdās · Hindi rendering · source-data attribution
।।1.34 -- 1.35।। (टिप्पणी प0 24.1) आचार्य, पिता, पुत्र और उसी प्रकार पितामह, मामा, ससुर, पौत्र, साले तथा अन्य जितने भी सम्बन्धी हैं, मुझ पर प्रहार करने पर भी मैं इनको मारना नहीं चाहता, और हे मधुसूदन! मुझे त्रिलोकी का राज्य मिलता हो, तो भी मैं इनको मारना नहीं चाहता, फिर पृथ्वी के लिये तो (मैं इनको मारूँ ही) क्या?
🪷 English Commentaries · The Ācārya Voices
5 received English commentary layers are available for this śloka. Open only the voice you wish to study.
Swami Sivananda · Verse-by-verse word-keys with Sanskrit anchors
1.34 आचार्याः teachers? पितरः fathers? पुत्राः sons? तथा thus? एव also? च and? पितामहाः grandfathers? मातुलाः maternal uncles? श्वशुराः fathersinlaw? पौत्राः grandsons? श्यालाः brothersinlaw? सम्बन्धिनः relatives? तथा as well as.No Commentary.
Swami Gambīrānanda · Advaita-school commentary (Śaṅkara tradition)
1.34 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Swami Ādidevānanda · Rāmānuja Śrī-Vaiṣṇava commentary
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.
Dr. S. Sankaranarayan · Modern academic scholarship
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'.
Swami Chinmayānanda · Chinmaya Mission · modern Vedantic teaching
।।1.34।। एक ही क्षत्रिय परिवार के लोगों के बीच होने जा रहे इस गृहयुद्ध के विरुद्ध अर्जुन भगवान् श्रीकृष्ण को अन्य तर्क भी देता है। भावाविष्ट अर्जुन अपने कायरतापूर्ण पलायन के लिये अनेक तर्क देकर अपने विचार को उचित सिद्ध करना चाहता है जबकि भाग्य से प्राप्त कर्तव्य करने से वास्तव में वह दूर भाग रहा है।
उसने जो कुछ पहले कहा था उसी को वह दोहराता रहता है क्योंकि श्रीकृष्ण अपने गूढ़ मौन द्वारा उसके तर्क स्वीकार नहीं कर रहे थे। भगवान् के अधरों की तीक्ष्ण मुस्कान अर्जुन को लज्जित कर रही थी। वह अपने मित्र एवं सारथि श्रीकृष्ण की अपने विचारों के प्रति स्वीकृति और सहमति चाहता था परन्तु न तो उनकी दृष्टि के भाव से और न ही उनके शब्दों से उसे इच्छित सहमति मिल रही थी।
🪷 Hindi Vyākhyā · हिन्दी व्याख्या
Received Hindi vyākhyā attributed in the source data to Swami Rāmsukhdās ji.
🪷 Swami Rāmsukhdās · Hindi vyākhyā · source-data attribution
।।1.34।। व्याख्या --[भगवान् आगे सोलहवें अध्यायके इक्कीसवें श्लोकमें कहेंगे कि काम, क्रोध और लोभ--ये तीनों ही नरकके द्वार हैं। वास्तवमें एक कामके ही ये तीन रूप हैं। ये तीनों सांसारिक वस्तुओं, व्यक्तियों आदिको महत्त्व देनेसे पैदा होते हैं। काम अर्थात् कामनाकी दो तरहकी क्रियाएँ होती हैं--इष्टकी प्राप्ति और अनिष्टकी निवृत्ति। इनमेंसे इष्टकी प्राप्ति भी दो तरहकी होती है --संग्रह करना और सुख भोगना। संग्रहकी इच्छाका नाम 'लोभ' है और सुखभोगकी इच्छाका नाम 'काम' है। अनिष्टकी निवृत्तिमें बाधा पड़नेपर 'क्रोध' आता है अर्थात् भोगोंकी, संग्रहकी प्राप्तिमें बाधा देनेवालोंपर अथवा हमारा अनिष्ट करनेवालोंपर, हमारे शरीरका नाश करनेवालोंपर क्रोध आता है, जिससे अनिष्ट करनेवालोंका नाश करनेकी क्रिया होती है। इससे सिद्ध हुआ कि युद्धमें मनुष्यकी दो तरहसे ही प्रवृत्ति होती है --अनिष्टकी निवृत्तिके लिये अर्थात् अपने 'क्रोध' को सफल बनानेके लिये और इष्टकी प्राप्तिके लिये अर्थात् 'लोभ' की पूर्तिके लिये। परन्तु अर्जुन यहाँ इन दोनों ही बातोंका निषेध कर रहे हैं]
'आचार्याः पितरः৷৷. किं नु महीकृते'-- अगर हमारे ये कुटुम्बीजन अपनी अनिष्ट-निवृत्तिके लिये क्रोधमें आकर मेरेपर प्रहार करके मेरा वध भी करना चाहें, तो भी मैं अपनी अनिष्ट-निवृत्तिके लिये क्रोधमें आकर इनको मारना नहीं चाहता। अगर ये अपनी इष्टप्राप्तिके लिये राज्यके लोभमें आकर मेरेको मारना चाहें, तो भी मैं अपनी इष्ट-प्राप्तिके लिये लोभमें आकर इनको मारना नहीं चाहता। तात्पर्य यह हुआ कि क्रोध और लोभमें आकर मेरेको नरकोंका दरवाजा मोल नहीं लेना है।
यहाँ दो बार 'अपि' पदका प्रयोग करनेमें अर्जुनका आशय यह है कि मैं इनके स्वार्थमें बाधा ही नहीं देता तो ये मुझे मारेंगे ही क्यों? पर मान लो कि 'पहले इसने हमारे स्वार्थमें बाधा दी है' ऐसे विचारसे ये मेरे शरीरका नाश करनेमें प्रवृत्त हो जायँ, तो भी (घ्नतोऽपि) मैं इनको मारना नहीं चाहता। दूसरी बात, इनको मारनेसे मुझे
त्रिलोकीका राज्य मिल जाय, यह तो सम्भावना ही नहीं है, पर मान लो कि इनको मारनेसे मुझे त्रिलोकीका राज्य मिलता हो तो भी (अपि त्रैलोक्यराज्यस्य हेतोः) मैं इनको मारना नहीं चाहता।
🪷 Place in the Bhagavad-Gītā
- This is verse 34 of 47 in Chapter 1 · Arjuna-Viṣāda-Yoga (The Yoga of Arjuna's Despondency)
- Chapter theme: The seeker's collapse at the threshold of dharma
- Ṣaṭka grouping: TVAM-Ṣaṭka (BG 1-6 · the jīva)
- Adhyāya reader: Bhagavad-Gītā 1 · Arjuna-Viṣāda-Yoga
- Vidhyamitra study companion: Arjuna-Viṣāda-Yoga thematic reading
- ⭐ Mahābhārata anchor: this verse is also MBh 6.23.34 (Bhīṣma-Parva · the BG in its full narrative home)
📚 Cite this verse · Academic citation formats
APA: Vyāsa Maharṣi. (n.d.). Bhagavad-Gītā 1.34. Vidhyāmitra. Retrieved 2026-08-18, from https://vidhyamitra.com/bhagavad-gita/1/34
Chicago: Vyāsa Maharṣi. "Bhagavad-Gītā 1.34." Vidhyāmitra. Accessed 2026-08-18. https://vidhyamitra.com/bhagavad-gita/1/34.
MLA: Vyāsa Maharṣi. "Bhagavad-Gītā 1.34." Vidhyāmitra, 2026, https://vidhyamitra.com/bhagavad-gita/1/34.
Canonical reading URL: https://vidhyamitra.com/bhagavad-gita/1/34. This citation identifies Vidhyamitra's received digital witness; consult a named scholarly or printed edition when edition-specific authority is required.
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Source and edition boundary
This page is rendered from the pinned 701-address witness documented on the Gītā index. Publication and search-indexing authorization for every bundled translation and commentary layer was confirmed on 4 August 2026; the exact received recension boundary remains disclosed separately.
🪷 ॐ नमो भगवते वासुदेवाय 🪷
सर्वम् कृष्णार्पणम् — this verse is one maṇi (jewel) on Krishna's thread (BG 7.7)