Bhaktivedanta Library


Library Home-Inicio Śrīla Prabhupāda ISKCON Languages-Idiomas English Español Pусский Português English - Español English - Pусский English - Português Español - Pусский Español - Português Pусский - Português Authors-Autores Books-Libros Basics-Básicos Reference-Referenciales Essays-Ensayos Narrative by Ācaryas Narrativos de los Ācaryas Philosophical by Ācaryas Filosóficos de los Ācaryas By Śrīla Prabhupāda De Śrīla Prabhupāda The Great Classics Los grandes Clásicos About Śrīla Prabhupāda Sobre Śrīla Prabhupāda Narrative by Prabhupāda's Disciples Narrativos de discípulos de Śrīla Prabhupāda Philosophical by Prabhupāda's Disciples Filosóficos de discípulos de Śrīla Prabhupāda Magazines-Revistas Websites ISKCON Virtual Temple Templo Virtual de ISKCON Virtual Istagosthi Istagosthi Virtual Vaiṣṇava Calendar Calendário Vaiṣṇava Kṛṣṇa West

Bhagavad-gītā As it Is — El Bhagavad-gītā Tal y como es

<< 1 - Observing the Armies on the Battleﬁeld of Kurukṣetra >>
<< 1 - Observando los ejércitos en el campo de batalla de Kurukṣetra >>

<< VERSE 32-35 — VERSO 32-35 >>

किं नॊ राज्येन गॊविन्द किं भॊगैर जीवितेन वा
येषाम अर्थे काङ्क्षितं नॊ राज्यं भॊगाः सुखानि च
त इमे ऽवस्थिता युद्धे पराणांस तयक्त्वा धनानि च
आचार्याः पितरः पुत्रास तथैव च पितामहाः
मातुलाः शवशुराः पौत्राः शयालाः संबन्धिनस तथा
एतान न हन्तुम इच्छामि घनतॊ ऽपि मधुसूदन
अपि तरैलॊक्यराज्यस्य हेतॊः किं नु महीकृते
निहत्य धार्तराष्ट्रान नः का परीतिः सयाज जनार्दन

kiṁ no rājyena govinda
kiṁ bhogair jīvitena vā
yeṣām arthe kāṅkṣitaṁ no
rājyaṁ bhogāḥ sukhāni ca
ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca
ācāryāḥ pitaraḥ putrās
tathaiva ca pitāmahāḥ
mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinas tathā
etān na hantum icchāmi
ghnato ‘pi madhusūdana
api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛte
nihatya dhārtarāṣṭrān naḥ
kā prītiḥ syāj janārdana

WORD BY WORD — PALABRA POR PALABRA

kim		what use
naḥ		to us
rājyena		is the kingdom
govinda		O Kṛṣṇa
kim		what
bhogaiḥ		enjoyment
jīvitena		living
vā		either
yeṣām		of whom
arthe		for the sake
kāṅkṣitam		is desired
naḥ		by us
rājyam		kingdom
bhogāḥ		material enjoyment
sukhāni		all happiness
ca		also
te		all of them
ime		these
avasthitāḥ		situated
yuddhe		on this battleﬁeld
prāṇān		lives
tyaktvā		giving up
dhanāni		riches
ca		also
ācāryāḥ		teachers
pitaraḥ		fathers
putrāḥ		sons
tathā		as well as
eva		certainly
ca		also
pitāmahāḥ		grandfathers
mātulāḥ		maternal uncles
śvaśurāḥ		fathers-in-law
pautrāḥ		grandsons
śyālāḥ		brothers-in-law
sambandhinaḥ		relatives
tathā		as well as
etān		all these
na		never
hantum		to kill
icchāmi		do I wish
ghnataḥ		being killed
api		even
madhusūdana		O killer of the demon Madhu (Kṛṣṇa)
api		even if
trai-lokya		of the three worlds
rājyasya		for the kingdom
hetoḥ		in exchange
kim nu		what to speak of
mahī-kṛte		for the sake of the earth
nihatya		by killing
dhārtarāṣṭrān		the sons of Dhṛtarāṣṭra
naḥ		our
kā		what
prītiḥ		pleasure
syāt		will there be
janārdana		O maintainer of all living entities

TRANSLATION — TRADUCCION

O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battleﬁeld? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to ﬁght with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhṛtarāṣṭra?

¡Oh Govinda! ¿De qué nos sirven los reinos, la felicidad, o aun la vida misma, cuando todos aquellos para quienes los deseamos se encuentran ahora dispuestos en este campo de batalla? ¡Oh Madhusūdana!, cuando maestros, padres, hijos, abuelos, tíos maternos, suegros, nietos, cuñados y todos los parientes están dispuestos a dar sus vidas y sus propiedades y están presentes ante mí, entonces, ¿por qué he de desear matarlos, aunque de otro modo podrían matarme a mí? ¡Oh sustentador de todas las criaturas!, no estoy dispuesto a pelear en contra de ellos, ni siquiera a cambio de los tres mundos, mucho menos por esta tierra.

PURPORT — SIGNIFICADO

Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object of all pleasures for cows and the senses. By using this signiﬁcant word, Arjuna indicates that Kṛṣṇa should understand what will satisfy Arjuna’s senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, then automatically our own senses are satisﬁed. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way – namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one’s own senses – then by the grace of Govinda all desires of the living entity are satisﬁed. Arjuna’s deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to ﬁght. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed on the battleﬁeld and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Kṛṣṇa kill them personally. At this point he did not know that Kṛṣṇa had already killed them before their coming into the battleﬁeld and that he was only to become an instrument for Kṛṣṇa. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord’s plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.

Arjuna se dirigió al Señor Kṛṣṇa llamándole Govinda, porque Kṛṣṇa es el objeto de todo placer para las vacas y para los sentidos. Usando esta significativa palabra, Arjuna indica que Kṛṣṇa debe entender qué es lo que satisfará sus sentidos. Aunque Govinda no está destinado a satisfacer nuestros sentidos, si nosotros tratamos de satisfacer los sentidos de Govinda, entonces automáticamente nuestros sentidos serán satisfechos. Materialmente, todos quieren satisfacer sus sentidos y quieren que Dios les satisfaga según sus demandas. El Señor satisfará los sentidos de las entidades vivientes según lo merezcan y no en la medida en que ellas lo codicien. Pero cuando uno toma el camino opuesto y trata de satisfacer los sentidos de Govinda, sin desear la satisfacción de sus propios sentidos, entonces, por la gracia de Govinda, se satisfacen todos los deseos de la entidad viviente. El afecto profundo de Arjuna para los miembros de su comunidad y de su familia se muestra aquí, debido en parte a su compasión natural hacia ellos. Por lo tanto, no está preparado para luchar. Todos quieren mostrar su opulencia a sus familiares y amigos; pero Arjuna teme que todos sus parientes y amigos sean muertos en el campo de batalla y que no podrá compartir su opulencia después de la victoria. Este es un cálculo típico de la vida material; sin embargo, la vida trascendental es diferente. Dado que el devoto quiere satisfacer los deseos del Señor, él puede, permitiéndolo el Señor, aceptar toda clase de opulencias para el servicio del Señor y si el Señor no lo quiere entonces no se debe aceptar ni un centavo. Arjuna no quería matar a sus parientes y si había necesidad de matarlos, deseaba que Kṛṣṇa los matara personalmente. A esta altura él no sabía que Kṛṣṇa ya los había matado antes de llegar al campo de batalla y que él solamente iba a ser un instrumento de Kṛṣṇa. Este hecho se revela en los capítulos siguientes. Como un devoto natural del Señor, Arjuna no quería tomar represalias en contra de sus malvados primos y hermanos; pero el plan del Señor era que todos ellos fueran matados. El devoto del Señor no toma represalias contra los malhechores; pero el Señor no tolera ninguna fechoría hecha al devoto por los malvados. El Señor puede perdonar alguna falta cometida contra Él, pero no perdona a nadie que ocasione daño a Sus devotos. De ahí que el Señor estuviera decidido a matar a los malhechores aun cuando Arjuna los quería perdonar.

<< Previous Verso — Verso anterior | Next Verse — Siguiente verso >>

Donate to Bhaktivedanta Library - Dona al Bhaktivedanta Library