गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः।।1.30।।
1.30 Moreover, O Kesava (Krsna), I am not able to stand firmly, and my mind seems to be whirling. And I notice the omens to be adverse.
1.30. The (bow) Gandiva slips from my hand, and also my skins burns all over; I am unable even to stand and my mind is reeling, as it were.
1.30. I also do not foresee any good by killing my own kinsmen in the battle. O Krsna! I wish niether victory, nor kingdom, nor the pleasures [thereof].
1.30 गाण्डीवम् Gandiva? स्रंसते slips? हस्तात् from (my) hand? त्वक् (my) skin? च and? एव also? परिदह्यते burns all over? न not? च and? शक्नोमि (I) am able? अवस्थातुम्? to stand? भ्रमति इव seems whirling? च and? मे my? मनः mind.No Commentary.
1.30 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
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.
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.
Seeing all these known people, my mouth has dried up. The phrase “As I stand here” should be added at the beginning of the sentence. “As I stand here seeing this, my limbs become weak.”
Furthermore I am not able to stand here and compose myself for I see adverse omens and portents which forebode evil.
Madhvacarya has no commentary so we present Baladeva Vidyabhusanas. It is as if my mind is unsteady. With these words of dejection the weakness of Arjuna is disclosed and it can be understood that he is close to losing consciousness. He says: in in this war I am seeing the consequense of opposing results. This means that even if he were victorious in obtaining the kingdom he would not feel any satisfaction. To the contrary he would feel just the opposite, he would feel remorse. Here in this sense the word nimittani meaning inauspicious omens is not given as a symptom but as a result.
There is no commentary for this verse.
The burning sensation in his skin and tremors in the left side of the body are all indicative of evil forecasting adverse omens of dire consequences.
Gaandeevam sramsate hastaat twak chaiva paridahyate; Na cha shaknomyavasthaatum bhramateeva cha me manah.
vepathuḥ—shuddering; cha—and; śharīre—on the body; me—my; roma-harṣhaḥ—standing of bodily hair on end; cha—also; jāyate—is happening; gāṇḍīvam—Arjun’s bow; sraṁsate—is slipping; hastāt—from (my) hand; tvak—skin; cha—and; eva—indeed; paridahyate—is burning all over; na—not; cha—and; śhaknomi—am able; avasthātum—remain steady; bhramati iva—whirling like; cha—and; me—my; manaḥ—mind; 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