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Bhagavad Gita Chapter 1 Verse 31

भगवद् गीता अध्याय 1 श्लोक 31

निमित्तानि च पश्यामि विपरीतानि केशव।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे।।1.31।।

English Translation - Swami Gambirananda

1.31 Besides, I do not see any good (to be derived) from killing my own people in battle. O Krsna, I do not hanker after victory, nor even a kingdom nor pleasures.

English Translation - Swami Sivananda

1.31. And I see adverse omens, O Kesava. I do not see any good in killing my kinsmen in battle.

English Translation - Dr. S. Sankaranarayan

1.31. O Govinda! Of what use in the kingdom to us? Of what use are the pleasures [thereof] and the life even?

English Commentary - Swami Sivananda

1.31 निमित्तानि omens? च and? पश्यामि I see? विपरीतानि adverse? केशव O Kesava? न not? च and? श्रेयः good? अनुपश्यामि (I) see? हत्वा killing? स्वजनम् our peope? आहवे in battle.Commentary Kesava means he who has fine or luxuriant hair.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

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

English Translation of Commentary - Dr. S. Sankaranarayan

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.

English Translation of Ramanuja's Sanskrit 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.

Commentary - Chakravarthi Ji

Nimitta is used in the sense of “end result”, just as the goal of money is a good residence. I will not get happiness by attaining the kingdom if I win the war, but rather will suffer sorrow, the opposite result.

Rudra Vaishnava Sampradaya - Commentary

Rudra Vaisnava Sampradaya:VisnuswamiThere is no commentary for this verse.

Brahma Vaishnava Sampradaya - Commentary

Shri Vaishnava Sampradaya - Commentary

There is no commentary for this verse.

Kumara Vaishnava Sampradaya - Commentary

Here Arjuna exclaims that he cannot foresee any benefit from slaying his own kinsman in battle. In the Vedic scriptures it is revealed that in this world 2 types of living entities are automatically granted entrance to the heavenly planets: one being the renunciate who is disciplined in the practice of yoga and the other is the warrior slain in battle. So Arjunas arguement is that although there is provision for the slain, there is no declaration of any merit for the slayer.

Transliteration Bhagavad Gita 1.31

Nimittaani cha pashyaami vipareetaani keshava; Na cha shreyo’nupashyaami hatwaa swajanam aahave.

Word Meanings Bhagavad Gita 1.31

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