एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते।।1.35।।
1.35 O Madhusudana, even if I am killed, I do not want to kill these even for the sake of a kingdom extending over the three worlds; what to speak of doing so for the earth!
1.35. These I do not wish to kill, though they kill me, O Krishna, even for the sake of dominion over the three worlds; leave alone killing them for the sake of the earth.
1.35. By slaying Dhrtarastras sons what joy would be to go us, O Janardana?
1.35 एतान् these? न not? हन्तुम् to kill? इच्छामि (I) wish? घ्नतःअपि even if they kill me? मधुसूदन O Madhusudana (the slayer of Madhu? a demon)? अपि even? त्रैलोक्यराज्यस्य dominion over the three worlds? हेतोः for the sake of? किम् how? नु then? महीकृते for the sake of the earth.No Commentary.
1.35 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
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]:
1.26 - 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.
Arjuna says moreover, I see no good etc. That he does not see any benefit from slaying family members opposed in battle. It may be argued to him that by fighting them it will lead to victory; but he has already said that he doesnt desire victory. This is being expanded in verse 32 beginning with kim tu rajyena up to the end of verse 33. They for whose sake we deisre sovereignty are assembled here to fight giving up life and wealth, meaning undergoing such sacrifice. Therefore of what use will sovereignty be to us? This is the understanding for verses 31-34.
Madhvacarya has no commentary so we present Baladeva Vidyabhusanas. By Arjuna addressing Lord Krishna as Govinda expresses that since Lord Krishna is the knower of all the functions of the senses, Lord Krishna is also the knower of his mind. The reason for not desiring the kingdom etc. are given in the second half of verse 32 beginning: yesam arthe. One can desire a kingdom for the happiness of ones kinsman even at the cost of ones own life; but in this battle when the destruction of ones kin is certain it is a fruitless desire to engage in battle. If it is put forth that although Arjuna out of compassion might not wish to slay his enemies; but it is certain that his enemies will surely slay him to keep the kingdom free from thorns. To answer this Arjuna is saying even if they intend to slay him he will not slay them. He says: I do not desire the rulership of the three worlds let alone this tract of land called Earth. If it is argued that Arjuna could slay only the sons of Dhritarastra who caused the Pandavas so much troubles and leave all the others warriors alive then to answer this Arjuna is saying: what pleasure is there for us the Pandavas to kill the sons of Dhritarastra? In expectation of temporary, earthly pleasures, fratricide is not in any way an appropriate action and will only insure eternal damnation to hell. By Arjuna addressing Lord Krishna as Janardana which means He who always naturally protects His devotees; that since He has appeared for removing the sins from this world, then He can just slay all these sinners Himself and since Lord Krishna is the Supreme Lord there is no question of Him incurring any sinful reaction for causing their deaths.
There is no commentary for this verse.
It could be put forth that even if there is no reward in the heavenly planets there would still be royal luxuries and kingly enjoyments in this world for the slayer. To refute this supposition in this verse Arjuna declares what use are these? The explanation of Arjuna addressing Lord Krishna by the vocative Govinda indicates that since the Lord is the possessor of eternal existence, consciousness and bliss, Arjuna is imploring that the Lord should satiate him with this bliss. In the word Govinda, go stands for the senses and vinda stands for He who attracts and directs the senses. So Arjuna feeling great despair contemplating the prospect of immense slaughter as a consequence of war is requesting Lord Krishna to properly direct his senses for his ultimate benefit. If it were to be submitted that even if Arjuna, being the son of Pandu and Kunti had no desire for royal luxuries and kingly enjoyments, for the sake of his relatives such desires are appropriate. This is neutralised by this verse which stating that all those relatives for whose sake these desires would be appropriate are on the battlefield ready for war. Therefore in this context Arjuna has no need to fight. It may be argued that even if Arjuna thinks of them as relatives, if he does not slay them, they will certainly slay him. So Arjuna should slay them all and rule over the entire kingdom. To refute this Arjuna states that he never desires to slay them, even if they wish to slay him. Arjuna addressing Lord Krishna with the vocative Madhusudana is giving reference to Lord Krishna terminating the existence of a demon name Madhu in a previous time. The name is used to give credence to Arjunas position by illustrating as an example that demons are to be exterminated and not relatives. Arjuna exclaims here that even for dominion of all the worlds he would not wish to slay the sons of Dhritarastra, let alone for a kingdom on the earth. By addressing Lord Krishna with the vocative Janardana meaning He who destroys the ignorance of His devotees, Arjuna is supplicating Lord Krishna to destroy his ignorance as well.
Etaan na hantum icchaami ghnato’pi madhusoodana; Api trailokya raajyasya hetoh kim nu maheekrite.
āchāryāḥ—teachers; pitaraḥ—fathers; putrāḥ—sons; tathā—as well; eva—indeed; cha—also; pitāmahāḥ—grandfathers; mātulāḥ—maternal uncles; śhvaśhurāḥ—fathers-in-law; pautrāḥ—grandsons; śhyālāḥ—brothers-in-law; sambandhinaḥ—kinsmen; tathā—as well; etān—these; na—not; hantum—to slay; ichchhāmi—I wish; ghnataḥ—killed; api—even though; madhusūdana—Shree Krishna, killer of the demon Madhu; api—even though; trai-lokya-rājyasya—dominion over three worlds; hetoḥ—for the sake of; kim nu—what to speak of; mahī-kṛite—for the earth