🪷 Bhagavad-Gītā · 1.37

1.37 तस्मात् therefore? न (are) not? अर्हाः justified? वयम् we? हन्तुम् to kill? धार्तराष्ट्रान् the sons of Dhritarashtra? स्वबान्धवान् our relatives? स्वजनम् kinsmen? हि indeed? कथम् how? हत्वा having killed? सुखिनः happy? स्याम may (we) be? माधव O Madhava.No Commentary.

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

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.

1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'. The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:

।।1.37।। ऐसा प्रतीत होता है कि अर्जुन के तर्क शास्त्रसम्मत हैं। जाने या अनजाने शास्त्रों का विपरीत अर्थ करने वाले लोगों के कारण दर्शनशास्त्र की अत्यधिक हानि होती है। अर्जुन अपने दिये हुये तर्कों को ही सही समझकर उनसे सन्तुष्ट हुआ इस खतरनाक निर्णय पर पहुँचता है कि उसको इन आक्रमणकारियों को नहीं मारना चाहिये भगवान् फिर भी शान्त रहते हैं।श्रीकृष्ण के मौन से वह और भी अधिक विचलित होकर उनसे दयनीय भाव से प्रार्थना करते हुए अपने मूर्खतापूर्ण निर्णय की पुष्टि चाहता है। दीर्घकाल तक साथ में रहने से दोनों में स्नेहभाव बढ़ गया था और इसी कारण अर्जुन भगवान् श्रीकृष्ण को माधव नाम से सम्बोधित करके पूछता है कि स्वबान्धवों की ही हत्या करके कोई व्यक्ति कैसे सुखी रह सकता है। भगवान् फिर भी मौन रहते हैं।