उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम।।1.44।।
।।1.44।।हे जनार्दन जिनके कुलधर्म नष्ट हो जाते हैं? उन मनुष्योंका बहुत कालतक नरकोंमें 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।। 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 विवेकविचारपूर्वक कर्तव्यकर्म करने चाहिये। परन्तु मनुष्य सुखभोग आदिके लोभमें आकर अपने विवेकका निरादर कर देते हैं और रागद्वेषके 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 बड़ेबूढ़े 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 अनर्थपरम्पराके वर्णनका खुद अर्जुनपर क्या असर पड़ा इसको आगेके श्लोकमें बताते हैं।
।।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।
1.44 O Janardana, we have heard that living in hell becomes inevitable for those persons whose family duties get destroyed.
1.44. 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.
1.44. O Janardana! Dwelling in the hell is ite certain for men with their family-duties fallen into disuse: this we have heard.
1.44 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. 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.
Arjuna who was aggrieved by the Kauravas determination to slay their relatives said: Alas we are ready to slay our very own relatives by this heinous sin we are resolved to commit. What a pity!
Madhvacarya has no commentary so we present Baladeva Vidyabhusanas. It is a sinful act even to think about or resolve the killing of friends and relatives. So being repentant for such a resolve this verse is given. Here the word bata meaning how strange is utilised as a preposition in the sense of uncertainty.
There is no commentary for this verse.
As Arjuna has surmised in the previous verse it is not in his best interest to fight according to his understanding. Now it is seen that he repents the fact of even considering that it would be fruitful to fight a war that would bring such evil consequences. Thinking that his intelligence must be marred by delusion he sorrowfully speaks the words: aho bata alas how ironic it is. What is ironic? It is ironic to him that he has committed himself to great sin by his intention to slay friends and kinsman in the pursuit of royal pleasures and enjoyments.
Utsannakuladharmaanaam manushyaanaam janaardana; Narake’niyatam vaaso bhavateetyanushushruma.
utsanna—destroyed; kula-dharmāṇām—whose family traditions; manuṣhyāṇām—of such human beings; janārdana—he who looks after the public, Shree Krishna; narake—in hell; aniyatam—indefinite; vāsaḥ—dwell; bhavati—is; iti—thus; anuśhuśhruma—I have heard from the learned
