Bhagavad Gita Chapter 1, Verse 34

English Translation

1.34 O Govinda! What need do we have of a kingdom, or what (need) of enjoyments and livelihood? Those for whom kingdom, enjoyments and pleasures ae desired by us, viz teachers, uncles, fathers-in-law, grandsons, brothers-in-law as also relatives-those very ones stand arrayed for battle risking their lives and wealth.

Detailed Commentary

।।1.34।। Explanation – [The Lord will later state in the twenty-first verse of the sixteenth chapter that *Kama*, *Krodha*, and *Lobha* – these three are the gates to *Naraka*. In reality, these are three forms of *Kama* itself. These three arise from attaching importance to worldly objects, individuals, and so forth. *Kama*, meaning desire, manifests in two types of actions: the attainment of the desired (*Ishta Prapti*) and the cessation of the undesired (*Anishta Nivritti*). Among these, *Ishta Prapti* is also of two types: accumulation (*Sangraha*) and enjoyment of pleasure (*Sukha Bhoga*). The desire for accumulation is called *Lobha*, and the desire for enjoyment of pleasure is called *Kama*. *Krodha* arises when there is an obstacle to the cessation of the undesired, meaning, anger arises towards those who obstruct the attainment of enjoyments or accumulation, or those who seek to harm us, those who seek to destroy our body, leading to action to destroy those who cause harm. This proves that a human being is motivated in war in two ways: for the cessation of the undesired, i.e., to fulfill one's *Krodha*, and for the attainment of the desired, i.e., to satisfy one's *Lobha*. However, Arjuna here is rejecting both these motives.] ‘*Acharyah pitarah... kim nu mahikrite*’ – Even if these kinsmen of ours, driven by *Krodha* for the cessation of their own undesired, were to strike me and wish to slay me, I would still not want to kill them out of *Krodha* for the cessation of my undesired. Even if they, driven by *Lobha* for the kingdom, wish to kill me for their *Ishta Prapti*, I would still not want to kill them out of *Lobha* for my *Ishta Prapti*. The implication is that I do not wish to open the gates of *Naraka* by being driven by *Krodha* and *Lobha*. By using the word 'api' (even if) here, Arjuna's intention is: I do not even obstruct their self-interest, so why would they kill me? But suppose that, thinking 'he has previously obstructed our self-interest,' they become intent on destroying my body, even then (*ghnato'pi*) I do not wish to kill them. Secondly, it is not even possible that killing them would grant me the kingdom of the three worlds, but suppose that killing them would grant me the kingdom of the three worlds, even then (*api trailokyaraajyasya hetoh*) I do not wish to kill them. The address 'Madhusudana' implies that you are the slayer of *Daityas*, but Drona and other *Acharyas*, and Bhishma and other *Pitamahas* are not *Daityas* that I should desire to kill them. These are our extremely close and special relatives. '*Acharyas*': Among these kinsmen, with *Acharyas* like Dronacharya, we share a connection of knowledge and welfare. Should I serve these revered *Acharyas* or fight them? One should surrender oneself, even one's life, at the feet of an *Acharya*. This is proper for us. '*Pitaras*': The fathers, in relation to the body, are indeed the very form of our body. Being their very essence through this body, how can we kill our own fathers out of *Krodha* or *Lobha*? '*Putras*': Our sons and our brothers' sons are entirely worthy of being nurtured. Even if they act contrary to us, it is our *Dharma* to protect them. '*Pitamahas*': Similarly, the *Pitamahas* (grandfathers), being venerable even to our fathers, are supremely venerable to us. They can reprimand us, even strike us. But our endeavor should be such that they do not experience any sorrow or hardship; rather, they experience joy, comfort, and service. '*Matulas*': Our maternal uncles (*Mamas*) are the brothers of our mothers who nurtured us. Therefore, they should be as revered as mothers. '*Shvashuras*': These fathers-in-law are the revered fathers of my wife and my brothers' wives. Hence, they are akin to fathers for us too. How can I wish to kill them? '*Pautras*': Our sons' sons (grandsons) are even more worthy of nurture than sons. '*Shyalas*': Our brothers-in-law (*Salas*) are also the beloved brothers of our wives. How can they be killed? '*Sambandhinah*': All these relatives visible and others not mentioned—should they be nurtured and served, or killed? Even if killing them would grant us the kingdom of the three worlds, would it be proper to kill them? It would be utterly improper. Relation - In the previous verse, Arjuna gave two reasons for not killing kinsmen. Now he further substantiates not killing kinsmen from the perspective of consequences.