Gita 01.32 – Whom We Live For Determines The Quality Of Our Life

 

Audio Link 2: https://www.thespiritualscientist.com/gita-01-32-whom-we-live-for-determines-the-quality-of-our-life/

 

kiṁ no rājyena govinda

kiṁ bhogair jīvitena vā

yeṣām arthe kāṅkṣitaṁ no

rājyaṁ bhogāḥ sukhāni ca 

 

Word-for-word:

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

 

Translation:

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?

 

Explanation:

In this verse, Arjuna continues reasoning about why he cannot remain on the battlefield or proceed with the war. In verse 1.30, he has already expressed that it is not possible for him to stay, and now he is providing his reasons.

kiṁ no rājyena govinda: What is the use of a kingdom, O Govinda?

kiṁ bhogair jīvitena vā: What is the use of enjoyment or life itself?

yeṣām arthe kāṅkṣitaṁ no: For whose sake we desire—

rājyaṁ bhogāḥ sukhāni ca: —the kingdom and its pleasures?

 

The point being made here is that possessions are not inherently valuable. Their worth is subordinate to the people we share them with. For example, when a child achieves the top grade in an exam, the grade itself—whether it is a mark sheet, report card, or medal—has its value. However, the true joy lies in taking it back to one’s parents, friends, and relatives, sharing it with them, and witnessing their eyes and faces light up with joy and pride. The happiness comes from that reciprocation of affection.

 

In the past, when Arjuna fought warriors from around the world, he ventured into other regions to establish Yudhiṣṭhira Mahārāja’s sovereignty and paramountcy. He returned with tributes from all the kings in the northern direction, which greatly pleased Yudhiṣṭhira Mahārāja. Before that, whenever he excelled at a particular skill after practicing archery, he would demonstrate it to Droṇa, and Droṇa would be delighted. Similarly, when he and his brothers performed the Rājasūya yajña, Bhīṣma was deeply pleased.

 

Although we often get caught up in material pursuits, the reality is that we do things for people. Whether through acquiring or achieving, we hope for the intensification of loving reciprocation among those we care for.

 

Similarly, Arjuna is saying here that his military skill was meant for the pleasure of his teacher and grandsire. Whatever accomplishments he achieved, he would share with them. Now, if they are dead and he becomes part of the cause that kills them, what will be the use of achieving anything? So, he says, “kiṁ no rājyena govinda,” using the name Govinda to refer to Kṛṣṇa, the source of pleasure. The word ‘Govinda’ means the one who gives pleasure to the senses—‘Go’ can mean cows, ‘Go’ can mean senses, and ‘vinda’ (from vindati) means delighted. Thus, Govinda is one who gives pleasure to the senses, to the cows, essentially, to all.

 

Arjuna wonders: how can someone who is a giver of pleasure recommend or support a course of action that will cause great misery? The contrast between the name and the suggested action is emphasized by Arjuna’s use of this particular name for Kṛṣṇa.

 

The desire to obtain things for the purpose of enhancing our relationships with others is a fundamental aspect of human nature, and it is also part of our spiritual nature. In the spiritual world, Yaśodāmāyī makes butter and offers it to Kṛṣṇa. Kṛṣṇa plays with the gopas and gopīs, and they exchange offerings with one another. Śrīmatī Rādhārāṇī excels in cooking, and she does this for Kṛṣṇa. In return, Kṛṣṇa searches the forest for beautiful flowers to offer her, and sometimes He even personally decorates her with them.

 

The point is that personal reciprocation is intrinsic to our spiritual nature. This principle—that we do things for others—is natural and unavoidable. However, we need to choose the right people to serve, so that through these relationships, we can grow and progress in our lives.

 

If, for example, a college student chooses to act for the pleasure of his peers, and those peers are involved in activities like alcohol, drugs, or pornography, then by trying to please them—’yeṣām arthe kāṅkṣitaṁ no’—the student will end up being degraded. Karṇa, relatively speaking, was a virtuous person, but he committed many abominable acts just to please Duryodhana, which he later regretted. For instance, he insulted Draupadī, calling her practically a prostitute, and even suggested her disrobing. While this was partly to spite Draupadī for refusing to allow him to participate in the swayamvara, it was also done to please Duryodhana. Karṇa later expressed his regret to both Kṛṣṇa and Bhīṣma for his actions and the harsh words he had spoken.

 

If we choose to live for the right people—those who are inspiring and virtuous—then ‘yeṣām arthe kāṅkṣitaṁ no’ will inspire us toward virtue.

 

In the Rāmāyaṇa, when Śatrughna saw Mantharā outside Kaikeyī’s palace, he seized her and shook her in violent anger. Later, when Bharata arrived, he urged Śatrughna to calm down. He commiserated with Śatrughna, saying, “I also feel like doing the same thing, but if we strike a woman, Rāma will be displeased, and our desire is for Rāma to be pleased and to return to the kingdom. So, even though she deserves punishment, for Rāma’s sake, do not do this, as it is against the codes to attack a woman. Women are to be protected, not attacked like this.”

 

Again, the point is ‘yeṣām arthe kāṅkṣitaṁ no’—Bharata lived for Rāma, and therefore he did not want to do anything that would displease Him. The anger that could have been justified was regulated by his commitment to Rāma.

 

When we are attached to devotees, the spiritual master, and Kṛṣṇa, our desires align with their pleasure—’yeṣām arthe kāṅkṣitaṁ no.’ With this intention, our efforts bring out the best in us. We serve Kṛṣṇa, feeling inspired to control our lower selves and cultivate our higher selves, striving to do our best for Kṛṣṇa, for the pleasure of the Vaiṣṇavas, and for the benefit of the world.

 

In this context, Arjuna is contemplating ‘yeṣām arthe kāṅkṣitaṁ no’ in terms of Bhīṣma and Droṇa. However, Kṛṣṇa, through the message of the Gītā, will guide him toward a higher object for his efforts. ‘Yeṣām arthe kāṅkṣitaṁ no’ should be directed towards the Supreme Lord, the source of everything. Kṛṣṇa elaborates on working for the Supreme Lord in verses 18.46, 47, and 48, which ultimately refer to Himself. When we work for Him and strive to achieve goals for His pleasure, we not only do the best we can—since Kṛṣṇa is the greatest well-wisher of everyone—but we actually succeed even if we are materially unsuccessful. In our attempts to offer everything to Kṛṣṇa, we please Him and grow in our devotion. Redirecting our emotions from the world to Kṛṣṇa provides the ultimate solution to the inevitable frustration that arises when we focus on worldly matters.

 

Thank you.