निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन।
1.36 O Janardana, what happiness shall we derive by killing the sons of Dhrtarastra? Sin alone will accrue to us by killing these felons.
1.36. By killing these sons of Dhritarashtra, what pleasure can be ours, O Janardana? Only sin will accrue to us from killing these felons.
1.36. Nothing but sin would slay these desperadoes and take hold of us. Therefore we should not slay Dhrtarastras sons, our own relatives.
1.36 निहत्य having slain? धार्तराष्ट्रान् sons of Dhritarashtra? नः to us? का what? प्रीतिः pleasure? स्यात् may be? जनार्दन O Janardana? पापम् sin? एव only? आश्रयेत् would take hold? अस्मान् to us? हत्वा having killed? एतान् these? आततायिनः felons.Commentary Janardana means one who is worshipped by all for prosperity and salvation -- Krishna.He who sets fire to the house of another? who gives poision? who runs with sword to kill? who has plundered wealth and lands? and who has taken hold of the wife of somody else is an atatayi. Duryodhana had done all these evil actions.
1.36 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.
Rudra Vaisnava Sampradaya:VisnuswamiThere is no commentary for this verse.
Madhvacarya has no commentary so we present Baladeva Vidyabhusanas. If it is put forth that in killing aggressors there is sin that argument can be nullified because in the Vasistha Samhita III.XI beginning: agnido garadas caiva sastra-panir it is stated that the following six types of aggressors can be slain. 1) one who administers poison 2) one who commits arson 3) one who attacks with deadly weapons 4) one who steals ones wealth 5) one who usurps anothers property 6) and one who kidnaps anothers wife All these aggressors can immediately be slain without any sinful reaction incurred and this confirmed in Manu Samhita VIII.CCCL beginning atatayinam ayantam hanyad meaning: Without hesitation such aggressors may be slain as there is no sin in killing them. It is factual that every one of these six aggressions has been previously perpetrated by Duryodhana and his brothers, so all of them certainly should be slain. To answer this Arjuna replies that it would be sinful to kill friends, relatives and superiors. His reasoning is because the killing of aggressors is found in the moral codes of Niti sastra whereas in Dharma sastra it is stated that one should not cause harm to any living creature. Since Dharma sastra is superior to Niti sastra the killing of revered elders such as Drona, Bhishma and others can only be the cause of sin. Without the elders and the relatives the enjoyment of sovereignty will not be palatable rather will only result in remorse. By Arjuna addressing Lord Krishna as Madhava the controller of all wealth and opulence, Arjunas intention is to ask why the Lord of Sri the goddess of fortune would encourage him to fight a battle that will be full of gore and death, devoid of all wealth and opulence.
There is no commentary for this verse.
It could possibly be accepted what Arjuna has stated regarding others on the battlefield; but for the wicked sons of Dhritarastra led by Duryodhana who have tried to harm the Pandavas in various ways should be slain immediately. In Vedic scriptures six aggressors may be rightfully slain at anytime. One who administers poison, one who commits arson, one who attacks with deadly weapons, one who steals wealth, one who usurps property and one who kidnaps a wife. The sons of Dhritarastra have committed these heinous acts of aggression against the Pandavas. The word atatayinah meaning aggressors can also be applied as criminals and such criminals committing any of the six aggressions can be rightfully slain. So the sons of Dhritarastra should be slain without any hesitation or compunction; but in rebuttal Arjuna is saying that sin would be accrued and hell would be the punishment as a result of slaying ones relatives. Their is no reward in this world or the next for such an action; therefore it would be improper to execute this. The word hi means certainly and this augments this assertion. By addressing Lord Krishna with the vocative Madhava meaning the husband of the goddess of fortune indicates that as the husband He is the progenitor of the family not the destroyer of the family and that Arjuna should also not act contrarily to this. by Kesava Kasmiri. Bhagavad-Gita
Nihatya dhaartaraashtraan nah kaa preetih syaaj janaardana; Paapam evaashrayed asmaan hatwaitaan aatataayinah.
nihatya—by killing; dhārtarāṣhṭrān—the sons of Dhritarashtra; naḥ—our; kā—what; prītiḥ—pleasure; syāt—will there be; janārdana—he who looks after the public, Shree Krishna; pāpam—vices; eva—certainly; āśhrayet—must come upon; asmān—us; hatvā—by killing; etān—all these; ātatāyinaḥ—aggressors; tasmāt—hence; na—never; arhāḥ—behoove; vayam—we; hantum—to kill; dhārtarāṣhṭrān—the sons of Dhritarashtra; sva-bāndhavān—along with friends; sva-janam—kinsmen; hi—certainly; katham—how; hatvā—by killing; sukhinaḥ—happy; syāma—will we become; mādhava—Shree Krishna, the husband of Yogmaya