निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ।।
nihatya dhArtarAShTrAnnaH kA prItiH syAjjanArdana |
pApamevAshrayedasmAnhatvaitAnAtatAyinaH ||
जनार्दन - Krishna, धार्तराष्ट्रान्न - kauravas, निहत्य - by killing, नः - for us, का प्रीतिः - what joy स्यात् - be created?, आततायिनः - aatatayi, एतान् - these, हत्वा - by killing, अस्मान् - for us, पापं एव - only pApa, आश्रयेत् - beget
(Arjuna continues..)
Oh Janardana, what is the joy that be created for us by killing kauravas. We only beget pApa (sins) by killing these aatatayis (great sinners)
6 types are defined for an ātatāyi One who 1. Arsons 2. Poisons 3. Has weapons always 4. Robs Wealth 5. Steals Property 6. Forcibly gets a married woman
If a person commits any of the above 6 crimes, he is known as an ātatāyi. Even if he be a brahmana, a pandita, a child or an old man, he can be killed
Hence, by killing an ātatāyi, no sins are incurred. Lets look at kauravas..
1. They set on fire the laksHa gruha (lac house) 2. Tried to poison bhIma 3. Always bears weapons just to pick a fight 4. Robbed paNDava's wealth 5. Abducted their kingdom 6. Tried to violate Draupadi
kauravas have satisfied all 6 criterias of Manu-maharsi. They are 'ātatāyi sarvabhoumas'. Killing them would only bring great glory to Arjuna & free earth of a huge burden.
The reason for Arjuna's hesitation is described as 'paramadhArmika:' by AcArya rAmAnuja.
svAmi desikan in his tAtparya candrika has explained it as 'AatAyi pakshastAnAbhya AcAryAdhInAm ahantvayat anusandhanAt paramadhArmika ityukti:'
Arjuna knows very well that kauravas qualify as 'ātatāyi'. But he was hesitating only because of killing his AcArya varga (The droNas).
To kill kauravas, Arjuna first needs to kill droNas. By doing that, he will definitely incur a huge sin that can't be redeemed
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असक्त्या - without desires on any other phala, except bhagavad-preeti, लोकरक्षायै - on the need for protecting the world, कर्तृतां - His all-creating powers, गुणेषु - in tri-guna of satya, rajas & tamas, आरोप्य - be directed, सर्वेश्वरे वा - Unto sarva-vastu-niyanta Narayana,
न्यस्य - with the aforetold creating powers, कर्मकार्यता - the importance of observing karma-s, तृतीये प्रोक्ता - is explained in 3rd adhyaya
There lived a brahmana by name Devasharma in the south. He lived an ideal life following his household duties (tretagni upasana, bhagavad aradhana, helping atithi etc..). He also performed many yajna-s with utmost shraddha
Even after leading an ideal life, his mind was at great unease. He was very disturbed & wanted a solution to it
He went to a nearby forest where tapasvi-s were meditating. He did all kind of sushrusha (service) to them & finally one managed to tell his problem to one of them
That rishi suggested him to meet a cow-herder by name Mitravan in a place called Punya near Godavari Banks.
Devasharma met him at a grazing land in Punya-nagari. His face was absolutely shining & radiating with great calm.
உடலம் அழிந்திடும் உள்ளுயிர் அழியாது எனைப் போல்
விடுமது பற்று விடாததடைத்த கிரிசைகளே
கடுக உனக்குயிர் காட்டு நினைவு அதனால் உளதாம்
விடு மயல் என்று விசயனைத் தேற்றினன் வித்தகனே
வித்தகன் - acharya sarvabhouma Sri Krishna, உடலம் - sharira, அழிந்திடும் - will be destroyed, ஒன்று - One, உள்ளுயிர் - jivatma inside that sharira, எனைப் போல் - Like Me (Krishna), அழியாது - won't be destroyed, பற்று - attachment, விடுமது - is to be shunned,
அடைந்த கிரிசைகளே - Karma as ordained by shastra, விடாதது - is not to be shunned, உனக்கு - for gaining Atma-svarupa jnana by doing karma-yoga, உயிர் - jivatma, காட்டு - cause of pratyaksha-phala, நினைவு - sthitha-prajna, அதனால் - by karma-yoga, கடுக - quickly, உளதாம் - begotten,
एषा - that propounded mula-karana of, स्थितिः - rooted in karma-anushtana along with buddhi-yoga, ब्राह्मी - will beget Atmasakshatkara, एनां - this, प्राप्य - if attained, न विमुह्यति - there’s no moha about samsara,
अन्तकालेऽपि - at-least in dying years, अस्यां थित्वा - if this is observed, निर्वाणं - sukha-roopa, ब्रह्म - Atma, ऋच्छति - will be attained