Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.

O Janardana! Dwelling in the hell is ite certain for men with their family-duties fallen into disuse: this we have heard.

The wise say, my Lord, that they are forever lost, whose ancient traditions are lost.

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]:

- 1.47 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.

Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.

For those whose clan-laws are destroyed, dwelling in hell is ordained, O Krsna; thus have we heard.

O Janardana, we have heard that living in hell becomes inevitable for those persons whose family duties get destroyed.

We have heard, O Janardana, that inevitable is the dwelling for an unknown period in hell for those men in whose families the religious practices have been destroyed.

Driven by selfish motives, one may be inclined to such sinful acts as the killing of one’s own brother, father or mother. There are many such instances in the history of the world. But Arjuna, being a saintly devotee of the Lord, is always conscious of moral principles and therefore takes care to avoid such activities.

उत्सन्नकुलधर्माणाम् whose family religious practices are destroyed? मनुष्याणाम् of the men? जनार्दन O Janardana? नरके in hell? अनियतं for unknown period? वासः dwelling? भवति is? इति thus? अनुशुश्रुम we have heard.No Commentary.

।।1.44।।Sri Sankaracharya did not comment on this sloka.

।।1.44।। हे जनार्दन! जिनके कुलधर्म नष्ट हो जाते हैं, उन मनुष्यों का बहुत काल तक नरकों में वापस होता है, ऐसा हम सुनते आये हैं।

।।1.44।।हे जनार्दन !  हमने सुना है कि जिनके यहां कुल धर्म नष्ट हो जाता है,  उन मनुष्यों का अनियत काल तक नरक में वास होता है।

।।1.44।। 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।

।। 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।सम्बन्ध-- युद्धके होनेवाली अनर्थ-परम्पराके वर्णनका खुद अर्जुनपर क्या असर पड़ा? इसको आगेके श्लोकमें बताते हैं।

।।1.35 1.44।।निहत्येत्यादि। आततायिनां हनने पापमेव कर्तृ। अतोऽयमर्थः पापेन तावदेतेऽस्मच्छत्रवो हताः परतन्त्रीकृताः। तांश्च निहत्यास्मानपि पापमाश्रयेत् (S omits पापम्)। पापमत्र लोभादिवशात् (S लोभवशात्) कुलक्षयादिदोषादर्शनम् (S दोषदर्शनम्)। अत एव कुलादिधर्माणामुपक्षेपं (K कुलक्षयादि N क्षेपकम्) करोति स्वजनं हि कथमित्यादिना।

।।1.44।।राज्यप्राप्तिप्रयुक्तसुखोपभोगलब्धतया स्वजनहिंसायां प्रवृत्तिरस्माकं गुणदोषविभागविज्ञानवतामतिकष्टेति परिभ्रष्टहृदयः सन्नाह  अहो बतेति।

।।1.44।।ततो यद्भवति तदाह  उत्सन्नेति।  उत्सन्ना विनष्टाः कुलधर्मा जातिधर्माश्च येषां तेषां मनुष्याणां नरके नियतं नियमेन वासो भवतीत्यनुशुश्रुम शास्त्रादाचार्याच्च श्रुतवन्तः कुलक्षयहेतुभूतयुद्धकर्तृ़णामस्माकं नरकपतनध्रौव्यात्तस्मान्निवृत्तिरेव श्रेयसीति नरकान्त्राणार्थिभिर्जनैः प्रार्थ्यमानं त्वामहमपि तन्त्राणाय प्रार्थायामीति ध्वनयन्नाह  हे जनार्दनेति।

।।1.44।।Sri Jayatirtha did not comment on this sloka. The commentary starts from 2.11.

।।1.44।।Sri Madhvacharya did not comment on this sloka. The commentary starts from 2.11.

।।1.44।।बन्धुवधपर्यवसायी युद्धाध्यवसायोऽपि सर्वथा पापिष्ठतरः किं पुनर्युद्धमिति वक्तुं तदध्यवसायेनात्मानं शोचन्नाह यदीदृशी ते बुद्धिः कुतस्तर्हि युद्धभिनिवेशेनागतोऽसीति न वक्तव्यम्। अविमृश्यकारितया मयौद्धत्यस्य कृतत्वादिति भावः।

।। 1.44एतदेव विवृणोति द्वाभ्याम्  दोषैरिति।

।।1.44।।एवं सर्वधर्मलोपात्सर्वेषां नरकलोको भवतीत्याह उत्सन्नकुलधर्माणामिति। हे जनार्दन उत्सन्नकुलधर्माणां मनुष्याणां नियतं नरके वासो भवतीति वयमनुशुश्रुम श्रुतवन्त इत्यर्थः। जनार्दनेति सम्बोधनेन त्वत्सम्बन्धरहितास्तथा भवन्ति अविद्यासम्बन्धादिति ज्ञापितम्।

।।1.44।।अर्जुन उवाच संजय उवाच स तु पार्थो महामनाः परमकारुणिको दीर्घबन्धुः परमधार्मिकः सभ्रातृको भवद्भिः अतिघोरैः मारणैः जतुगृहादिभिः असकृद् वञ्चितः अपि परमपुरुषसहायः अपि हनिष्यमाणान् भवदीयान् विलोक्य बन्धुस्नेहेन परमया च कृपया धर्माधर्मभयेन च अतिमात्रस्विन्नसर्वगात्रः सर्वथा अहं न योत्स्यामि इति उक्त्वा बन्धुविश्लेषजनितशोकसंविग्नमानसः सशरं चापं विसृज्य रथोपस्थे उपाविशत्।

Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.

।। 1.44।।No commentary.

।।1.43 1.44।।Sri Vallabhacharya did not comment on this sloka.

।। 1.44।।No commentary.