Arjuna is talking of the ultimate good. But he is talking ultimate good with the point of view from material conception. He does not know... He knows, but he is playing the part of a person who does not know that ultimate śreyas, ultimate good, is Kṛṣṇa. Ultimate good is not that "We live with family—that is good." No. When you live with family because you cannot renounce, so that is allowed. But you live with family with Kṛṣṇa. So Kṛṣṇa is there, but he is thinking in terms of material role, that "If my kinsmen are dead, I kill them, then where is my good? It is no good. What shall I do with the victory and happiness? Where is happiness? I cannot live without them." This is the conception. Ataḥ gṛha... Ataḥ gṛha-kṣetra-sutāpta-vittair janasya moho 'yam (SB 5.5.8). This is illusion. Everyone is trying to become happy with society, friendship and love, children, wife, friends, money and house and land. This is the conception of material.... So Arjuna is thinking in material concept of life. He is not thinking that "My ultimate good is to satisfy Kṛṣṇa." This is the Bhagavad-gītā's purport. That is Kṛṣṇa consciousness. One has to change to satisfy Kṛṣṇa, not to satisfy himself or the family or the society or the nation, no. Whether Kṛṣṇa is satisfied, that is the criterion. That is ultimate good. Kasmin tuṣṭe jagat tuṣṭam. If Kṛṣṇa is satisfied, then other things will be automatically satisfied. But they do not know. They are thinking that "I can bring Kṛṣṇa in the midst of my family provided Kṛṣṇa helps me to enjoy this material life." They are thinking like that. That is ārta. But that is also good. Just like Dhruva Mahārāja, he was ārta. Ārta, means he wanted something material, benefit. His stepmother insulted him, that "You cannot sit down on the lap of your father because you were not born in my womb." He was kṣatriya; he took it insult. So his father had two wives. So he was born the eldest queen. The father was not very much attached to the eldest queen. The father was attached to the junior queen. And the junior queen was very proud that "The king is in my hand." So she insulted. The father was not happy. The... Although Dhruva Mahārāja was born of the eldest queen... And it is sometimes liking. So that does not mean he did not like his son. So he wanted to sit down on the lap of his father and the stepmother insulted. So he took it very seriously. And he wanted to have the kingdom. This is arthārthī. He wanted something. And his mother advised that "You take shelter of Kṛṣṇa. He can fulfill your desire." So therefore ārtaḥ arthārthī. He was distressed; at the same time, he wanted a kingdom by the grace of Kṛṣṇa. That was his purpose. So because he went to worship Kṛṣṇa for some material benefit, he is to be taken as pious.
Catur-vidhā bhajante māṁ sukṛtina. Sukṛtina means pious. Kṛtī means very expert in acting worldly activities. So one who are engaged in pious activities, they are called sukṛtī. There are two kinds of activities: impious activities, sinful activities; and pious activities. So one who goes to pray in the church or in the temple, "O God, give us our daily bread," or "God, give me some money," or "God, give me relief from this distress," they are also pious. They are not impious. The impious people, they will never surrender to God, Kṛṣṇa. Na māṁ duṣkṛtino mūḍhāḥ, prapadyante narādhamāḥ (BG 7.15). These class of men, sinful men, rascal, lowest of the mankind, whose knowledge has been taken away by māyā, and demon—these classes of men will never surrender to God. Therefore they are duṣkṛtina, impious. So Kṛṣṇa is pious, but still he wants the family benefit. This is his defect. Er, Arjuna. Family prosperity. He wants to be happy with society, friendship and love. Therefore he says that na kāṅkṣe vijayam... This is called vairāgya. Śmaśāna-vairāgya. It is called śmaśāna-vairāgya. Śmaśāna-vairāgya means that in India, the Hindus, they burn the dead body. So relatives take the dead body for burning to the burning ghāṭa, and when the body is burned, everyone present there, for the time being, they become little renounced: "Oh, this is the body. We are working for this body. Now it is finished. It is burnt into ashes. So what is the benefit?" This kind of vairāgya, renouncement, is there. But as soon as he comes from the burning ghāṭa, he again begins his activities. In the śmaśāna, in the burning ghāṭa, he becomes renounced. And as soon as comes home, again he is vigorous, vigorous, how to earn, how to get money, how to get money, how to get money. So this kind of vairāgya is called śmaśāna-vairāgya, temporary. He cannot become vairāgī. And he said, na kāṅkṣe vijayam: (BG 1.31) "I don't want victory. I don't want this." This is temporary sentiment. Temporary sentiment. These people, they attach to family life. They may say like that, that "I don't want this happiness, don't want this very nice position, victory. I don't want." But he wants everything. He wants everything. Because he does not know what is the śreyas. Śreyas is Kṛṣṇa. Actually, when one gets Kṛṣṇa, or Kṛṣṇa consciousness, then he can say that "I don't want this." They will not say that. Why they will say, "Don't want this"? Here what we have got? Suppose I have got a kingdom. So that is my kingdom? No. That is Kṛṣṇa's kingdom. Because Kṛṣṇa says bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He is the proprietor. I may be His representative. Kṛṣṇa wants that everyone should be Kṛṣṇa conscious.