गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः।।1.30।।
।।1.28 1.30।।अर्जुन बोले हे कृष्ण युद्धकी इच्छावाले इस कुटुम्बसमुदायको अपने सामने उपस्थित देखकर मेरे अङ्ग शिथिल हो रहे हैं और मुख सूख रहा है तथा मेरे शरीरमें कँपकँपी आ रही है एवं रोंगटे खड़े हो रहे हैं। हाथसे गाण्डीव धनुष गिर रहा है और त्वचा भी जल रही है। मेरा मन भ्रमितसा हो रहा है और मैं खड़े रहनेमें भी असमर्थ हो रहा हूँ।
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.
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