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Bhagavad-gītā As it Is — El Bhagavad-gītā Tal y como es
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<< VERSE 31 — VERSO 31 >>
न च शरेयॊ ऽनुपश्यामि हत्वा सवजनम आहवे
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च
na ca śreyo ’nupaśyāmi
hatvā sva-janam āhave
na kāṅkṣe vijayaṁ kṛṣṇa
na ca rājyaṁ sukhāni ca
WORD BY WORD — PALABRA POR PALABRA
| na |  | nor | | | | ca | | also | | | | śreyaḥ | | good | | | | anupaśyāmi | | do I foresee | | | | hatvā | | by killing | | | | sva-janam | | own kinsmen | | | | āhave | | in the fight | | | | na | | nor | | | | kāṅkṣe | | do I desire | | | | vijayam | | victory | | | | kṛṣṇa | | O Kṛṣṇa | | | | na | | nor | | | | ca | | also | | | | rājyam | | kingdom | | | | sukhāni | | happiness thereof | | | | ca | | also | | |
TRANSLATION — TRADUCCION
 | I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Kṛṣṇa, desire any subsequent victory, kingdom or happiness.
| | No veo cómo puede resultar bien alguno de matar a mis propios parientes en esta batalla; ni puedo, mi querido Kṛṣṇa, desear ninguna victoria, ni reino, ni felicidad subsecuentes.
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PURPORT — SIGNIFICADO
| | Without knowing that one’s self-interest is in Viṣṇu (or Kṛṣṇa), conditioned souls are attracted by bodily relationships, hoping to be happy in such situations. In such a blind conception of life, they forget even the causes of material happiness. Arjuna appears to have even forgotten the moral codes for a kṣatriya. It is said that two kinds of men, namely the kṣatriya who dies directly in front of the battlefield under Kṛṣṇa’s personal orders and the person in the renounced order of life who is absolutely devoted to spiritual culture, are eligible to enter into the sun globe, which is so powerful and dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives. He thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight, just as a person who does not feel hunger is not inclined to cook. He has now decided to go into the forest and live a secluded life in frustration. But as a kṣatriya, he requires a kingdom for his subsistence, because the kṣatriyas cannot engage themselves in any other occupation. But Arjuna has no kingdom. Arjuna’s sole opportunity for gaining a kingdom lies in fighting with his cousins and brothers and reclaiming the kingdom inherited from his father, which he does not like to do. Therefore he considers himself fit to go to the forest to live a secluded life of frustration.
| | Sin saber que el interés propio radica en Viṣṇu (o sea Kṛṣṇa), las almas condicionadas se ven atraídas por las relaciones corporales, esperando ser felices en tales situaciones. En una concepción tan ciega de la vida, olvidan que Kṛṣṇa es también la causa de la felicidad material. Arjuna parece haber olvidado hasta el código moral de un kṣatriya. Se dice que hay dos clases de hombres a saber: el kṣatriya que muere directamente en el frente de batalla bajo las órdenes personales de Kṛṣṇa y la persona que pertenece a la órden de vida renunciante que está enteramente dedicada al cultivo espiritual, son elegibles para entrar en el globo solar, que es tan poderoso y deslumbrante. Arjuna se mostraba renuente a matar a sus enemigos, ni qué decir de sus parientes. Pensó que al matar a sus parientes ya no habría felicidad para él en la vida y por eso no quería pelear, de la misma manera en que una persona que no siente hambre no tiene inclinación por cocinar. Él ha decidido ahora irse al bosque y vivir una vida reclusa de frustración. Pero como kṣatriya, él necesita un reino para su subsistencia porque los kṣatriyas no pueden dedicarse a ninguna otra ocupación. Mas Arjuna no tenía reino. La única oportunidad para obtener un reino era la de pelear contra sus primos y hermanos y reclamar el reino heredado de su padre, cosa que no le agradaba hacer. Por lo tanto se consideraba apto para irse la bosque a vivir una vida aislada y frustrada.
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