Bhagavad Gita 1.39

Arjuna Vishada Yoga · English Translation

Bhagavad Gita 1.39 — "Why should not we who clearly see evil in the destruction of families, learn to turn away from this "
Bhagavad Gita 1.39 — Arjuna Vishada Yoga
Sanskrit

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् | कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ||१-३९||

Transliteration

kathaṃ na jñeyamasmābhiḥ pāpādasmānnivartitum . kulakṣayakṛtaṃ doṣaṃ prapaśyadbhirjanārdana ||1-39||

What Does This Verse Mean?

In this verse, Arjuna speaks to Krishna (addressed as Janardana), expressing his deep moral confusion about the upcoming war against his own relatives. He argues that seeing the destruction of families brings great sin and suffering, so logically, he should turn away from such a destructive action rather than fight it. The core teaching here is an introduction to the concept of recognizing evil in actions that cause widespread harm before one can truly understand their duty.

The Teaching Behind It

This verse belongs primarily to the context of Karma Yoga and Sankhya philosophy as it deals with the confusion arising from attachment (rāga) versus duty. It highlights the concept of 'Doṣa' or sin, illustrating how emotional entanglement can cloud one's judgment about right action until wisdom is applied.

Word by Word
कथम् why, न not, ज्ञेयम् should be learnt, अस्माभिः by us, पापात् from sin, अस्मात् this, निवर्तितुम् to turn away, कुलक्षयकृतम् in the destruction of families, दोषम् evil, प्रपश्यद्भिः clearly seeing, जनार्दन O Janardana
Classical Commentary
Ignorance of law is no excuse but wanton sinful conduct is a grave crime, unworthy of us, who are wiser.

Where This Happens

This verse occurs on the battlefield of Kurukshetra at the very beginning of the Mahabbarata's war, after Arjuna has surveyed his army and recognized his own teachers, uncles, cousins, and friends standing against him. Overwhelmed by grief and moral anxiety (Vishada), Arjuna drops his bow, Gandiva, unable to fight those he loves. He turns to Krishna for guidance, questioning the very logic of fighting a war that results in the destruction of lineage, setting the stage for Krishna's profound teachings on duty.

Living It Out Today

Consider a corporate manager who is asked to lead a project that will save company profits but result in laying off loyal employees and ruining their families. Like Arjuna seeing 'evil' (doṣa) in destroying families, this person faces the conflict between professional obligation and deep moral distress. Instead of blindly following orders or giving up entirely, they must pause to identify if there is a way to achieve goals without causing such harm, recognizing that true leadership requires discerning when an action causes undue suffering.

Explained for Children

Imagine you are playing a game with your cousins where everyone has to stop being friends and start fighting, which would make both sides very sad and hurt. Arjuna feels exactly like this; he sees that the big battle will destroy families and cause so much pain that it is wrong for him to join in. He asks his friend Krishna why anyone should try to fight when they can see clearly that it leads only to sadness, just as a child would ask why we shouldn't stop playing if it makes everyone cry.

Daily Reflection

You often find yourself paralyzed by the thought of losing what you hold dear, yet this verse invites you to see clearly: recognizing evil in destruction is actually the first step toward liberation. When we allow ourselves to feel the horror of such loss without being consumed by it, our natural intelligence awakens to turn away from actions that lead only to suffering. O Janardana, Krishna reminds us that even in despair, there is a sacred clarity urging us back toward righteousness.

A Practice for Today

Sit quietly and visualize the destruction of your own cherished relationships or family, allowing yourself to feel the weight of that potential loss without judgment. Pause there for a moment, then gently shift your awareness from fear to the realization that true life exists beyond physical forms and social structures.

Key Teachings

  1. The Clarity of Despair
    Arjuna's crisis reveals that true wisdom often begins with the painful recognition of evil and its consequences. When we clearly see the destructive nature of an action, our conscience naturally awakens to seek a higher path.
  2. The Call to Turn Away
    Seeing sin is not enough; one must actively choose to 'turn away' (nivartitum) from it. This verse emphasizes that the very awareness of destruction creates an obligation for us to cease our participation in such evil.
  3. The Role of Divine Remembrance
    Arjuna addresses Krishna as Janardana, acknowledging that human resolve alone is fragile without divine support. Turning away from sin requires the grace and guidance of the Supreme to navigate complex moral dilemmas.

Themes

Moral DilemmaFamily Duty (Kula)Sin and EvilArjuna's DespairDetachment from ResultsWisdom in Action

Related Verses

2.473.304.186.518.66

Read This Next

  1. 2.47 — Krishna responds to Arjuna's despair by teaching him about his right action and detachment from the fruits of that action.
  2. 3.30 — This verse provides the practical method for turning away from sin through complete surrender of actions to the Divine.
  3. 12.15 — Read this to understand how one who is not distressed by others and does not cause distress becomes dear to Krishna, answering Arjuna's fear of causing harm.

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Frequently Asked Questions

Who is Arjuna addressing when he says 'Janardana'?
Arjuna is addressing Lord Krishna, who serves as his charioteer and spiritual guide. The name Janardana means 'one who keeps the people (janas) in control or welfare,' highlighting Krishna's role as a protector of dharma.
Is Arjuna refusing to fight just out of cowardice?
It teaches us to pause and recognize when an action causes widespread harm or 'evil' before proceeding. In any difficult situation, we must evaluate if our goals are worth the moral cost, ensuring we don't blindly follow orders that lead to destruction.
In Other Languages: Bhagavad Gita 1.39 →