Bhagavad Gita - Chapter 1 - Shloka (Verse) 44

व्याख्या--'उत्सन्नकुलधर्माणाम् ৷৷. अनुशुश्रुम'--(टिप्पणी प0 30) भगवान्ने मनुष्यको विवेक दिया है, नया कर्म करनेका अधिकार दिया है। अतः यह कर्म करनेमें अथवा न करनेमें, अच्छा करनेमें अथवा मन्दा करनेमें स्वतन्त्र है। इसलिये इसको सदा विवेक-विचारपूर्वक कर्तव्य-कर्म करने चाहिये। परन्तु मनुष्य सुखभोग आदिके लोभमें आकर अपने विवेकका निरादर कर देते हैं और राग-द्वेषके वशीभूत हो जाते हैं, जिससे उनके आचरण शास्त्र और कुलमर्यादाके विरुद्ध होने लगते हैं। परिणामस्वरूप इस लोकमें उनकी निन्दा, अपमान, तिरस्कार होता है और परलोकमें दुर्गति, नरकोंकी प्राप्ति होती है। अपने पापोंके कारण उनको बहुत समयतक नरकोंका कष्ट भोगना पड़ता है। ऐसा हम परम्परासे बड़े-बूढ़े गुरुजनोंसे सुनते आये हैं।
'मनुष्याणाम्'--पदमें कुलघाती और उनके कुलके सभी मनुष्योंका समावेश किया गया है अर्थात् कुलघातियोंके पहले जो हो चुके हैं--उन (पितरों) का, अपना और आगे होनेवाले-(वंश-) का समावेश किया गया है।

"That engagement in the slaughter of kinsmen, due to greed for the enjoyment of pleasures derived from acquiring the kingdom, is extremely grievous for us who possess the knowledge of the distinction between virtue and vice"

—being thus broken-hearted, he speaks with "Aho bata" (Alas!), etc.

What happens thereafter, he states with "Utsanna" etc.

For those men whose family duties and caste duties are "utsanna," i.e., destroyed, residence in hell occurs "niyatam," i.e., invariably (as a rule); "thus we have heard"—meaning we have heard from the scriptures and the teacher.

"Since our fall into hell is certain as perpetrators of the war that causes family destruction, withdrawing from it is indeed better"—

implying, "You are prayed to by people seeking protection from hell, thus I also pray to You for that protection," he addresses Him as "O Janārdana."

He elaborates on this very point through two verses beginning with "doṣaiḥ" (by these faults).

Sanjaya said:

That Partha (Arjuna)—who is high-minded, supremely compassionate, possessed of extensive kinship ties, supremely righteous, and accompanied by his brothers; although repeatedly deceived by you (Kauravas) through terrible, murderous means such as the house of lacquer, and despite having the Supreme Person as his ally—

upon beholding your people about to be killed, and with his entire body perspiring excessively due to affection for kinsmen, supreme pity, and fear of righteousness and unrighteousness,

said "I will not fight at all." Then, with a mind agitated by the grief born of separation from his kinsmen, he cast aside his bow and arrows and sat down on the seat of the chariot.

इसके उपरान्त भी भगवान् कुछ नहीं बोले। अब अर्जुन की स्थिति ऐसी हो गयी थी कि वह न तो चुप रह सकता था और न उसको नये तर्क ही सूझ रहे थे। परन्तु भगवान् के मौन का प्रभाव भी अनूठा ही था। इस श्लोक में अर्जुन पारम्परिक कथन ही उद्धृत करता है।हिन्दुओं के लिये धर्म ही संस्कृति है। इसलिये कुलधर्म के महत्व पर पर्याप्त प्रकाश डाला जा चुका है। इसी कारण अर्जुन यहाँ एक बार फिर कुलधर्म नाश के दुष्परिणामों की ओर ध्यान आकर्षित करता है।

"Nihatya" (Having killed) etc. In the act of killing aggressors (ātatāyins), sin itself is the agent.

Therefore, the meaning is this: these enemies of ours have already been killed (or enslaved) by sin. And by killing them, sin would take shelter in us as well.

Here, 'sin' refers to the failure to perceive the faults like the destruction of the family due to the influence of greed and so forth.

That is precisely why he introduces the topic of family duties (kuladharma) with the words "svajanaṃ hi katham" (how indeed [can we kill] our own people) and so on.

Even the resolve to fight, which culminates in the killing of kinsmen, is altogether more sinful; what then to speak of the actual war? To convey this, grieving for himself due to that very resolve, he speaks.

One should not ask: "If such is your understanding, then why have you come here with an intent for war?"

The meaning is: "I have committed this act of insolence because of acting without reflection."

Thus, due to the complete loss of all duties (dharma), the world of hell befalls everyone; he states this with "utsannakuladharmanam" etc.

"O Janardana! For those men whose family duties are destroyed, residence in hell is certain"—thus we have heard (anushushruma).

By the vocative "Janardana," it is indicated that those who are devoid of a relationship with You become such (hell-bound) due to their connection with ignorance (avidya).

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.