Bhagavad Gita Chapter 1, Verse 35

English Translation

O Madhusudana, even if I am killed, I do not want to kill these even for the sake of a kingdom extending over the three worlds; what to speak of doing so for the earth!

Detailed Commentary

The Lord will further state in the twenty-first verse of the sixteenth chapter that Kāma, Krodha, and Lobha – these three are indeed the gates to Naraka. In reality, all these are merely different forms of Kāma. They arise from attaching importance to worldly objects and individuals. Desire (Kāmanā) has two processes: the attainment of the desired (Iṣṭa) and the cessation of the undesired (Aniṣṭa). The attainment of the desired also occurs in two ways: accumulation and enjoyment of pleasure. The desire for accumulation is called 'Lobha', and the desire for enjoyment of pleasure is called 'Kāma'. 'Krodha' arises when there is an obstruction to the cessation of the undesired; that is, anger comes upon those who obstruct the attainment of enjoyments or accumulation, upon those who do us harm, or upon those who seek to destroy our body. This leads to the action of destroying those who cause harm. It is thus established that in war, a person has two tendencies – to make 'Krodha' successful for the cessation of the undesired, and to fulfill 'Lobha' for the attainment of the desired. However, Arjuna is here negating both these points. 'Āchāryāḥ Pitaraḥ... Kiṁ nu mahīkṛte' – Even if these kinsmen of ours, driven by Krodha for the cessation of their undesired, wish to strike me and even kill me, still I do not wish to kill them, driven by Krodha for the cessation of my undesired. If they, driven by Lobha for the kingdom, wish to kill me for the attainment of their desired, still I do not wish to kill them, driven by Lobha for the attainment of my desired. The import is that, consumed by Krodha and Lobha, I do not wish to open the gates of Naraka. Arjuna's intention in using 'api' twice here is that if I do not obstruct their self-interest, why would they kill me? But suppose they become intent on destroying my body with the thought that I had previously obstructed their self-interest, even then (ghnato'pi), I do not wish to kill them. Secondly, the possibility of gaining the kingdom of the three worlds (Trilokī) by killing them is non-existent, but even if that were to happen (api trailokyārājyasya hetoḥ), still I do not wish to kill them. The address 'Madhūsūdana' implies that You are indeed the slayer of Daityas, but these Āchāryas like Drona and Pitāmahas like Bhishma are not Daityas, so why should I desire to kill them? They are our very close and dear relatives. 'Āchāryāḥ' – Among these kinsmen, revered Āchāryas like Dronāchārya, with whom we share a relationship of knowledge and well-being, should be served by me, not fought against. One should surrender oneself and even one's life at the feet of an Āchārya. This is what is proper for us. 'Pitaraḥ' – Our body, in relation to our physical connection, is indeed the very form of these Pitṛ (fathers/ancestors). How can we, being of their very essence through this body, kill those fathers, driven by Krodha or Lobha? 'Putrāḥ' – The sons of mine and my brothers are entirely worthy of nurture and protection. Even if they perform some action against us, it is still our Dharma to sustain them. 'Pitāmahāḥ' – Similarly, the Pitāmahas (grandfathers), being revered even by our fathers, are supremely venerable to us. They may chastise us, or even kill us. But our effort should be such that they experience no sorrow or distress; rather, they should find happiness, comfort, and service from us. 'Mātulāḥ' – Our maternal uncles are our mothers' brothers. Therefore, they should be revered just like mothers. 'Śvaśurāḥ' – These fathers-in-law are the revered fathers of my and my brothers' wives. Hence, they are equivalent to fathers for us too. 'Pautrāḥ' – The grandsons, who are our sons' sons, are even more worthy of nurture and protection than our own sons. 'Śyālāḥ' – Our brothers-in-law are also the dear brothers of our wives. How can they too be killed! 'Sambandhinaḥ' – All those relatives who are visible, and other relatives apart from them, should be nurtured and sustained; it is not proper to kill them. Even if we were to gain the kingdom of the three worlds by killing them, still it would be improper to kill them. Sammbandha – In the previous verse, Arjuna gave two reasons for not killing his kinsmen. Now, he establishes the impropriety of not killing kinsmen even from the perspective of consequences.