Bhagavad Gita Chapter 1, Verse 45

English Translation

What a pity that we have resolved to commit a great sin by being eager to kill our own kith and kin, out of greed for the pleasures of a kingdom!

Detailed Commentary

"Aho bata... svajanamudyataḥ" — These wicked individuals like Duryodhana have a distorted vision of Dharma. Greed dominates them. Thus, it is no surprise if they are prepared for war. But we, who discern Dharma from Adharma, duty from non-duty, merit from demerit, have nonetheless carelessly resolved to commit a great sin. Not only that, we stand armed, ready to slay our own kinsmen! This is a matter of profound astonishment and sorrow for us; indeed, it is utterly improper. All that we have learned from the Shastras, received as instruction from our Gurujans, and contemplated for the betterment of life—all of it has been cast aside as we prepare for a sin like war. This is truly a great sin—'Mahāpāpam'. In this Shloka, the two words are 'Aho' and 'Bata'. 'Aho' denotes astonishment: it is astonishing that, knowing the destruction war entails, we have resolved to commit such a great sin. 'Bata' expresses regret and sorrow: the sorrow arises from our readiness to slay our own kinsmen for the fleeting allure of kingdom and happiness. In the resolve to commit this sin and prepare to kill our own people, the sole cause is the greed for kingdom and enjoyment. The implication is that if we win the war, we shall gain sovereignty and opulence, honor and prestige; our importance will grow, our influence over the realm will expand, our command will be absolute everywhere. With wealth, all desires will be fulfilled, and then we shall rest and revel in pleasures. In this manner, the greed for kingdom and enjoyment has completely enveloped us, which is unbefitting for individuals such as ourselves. Here, Arjuna wishes to convey that it is only by honoring one's noble thoughts that the commands of the Shastras and the teachings of the Gurujans can be truly heeded. However, one who disregards their own righteous inclinations cannot embrace the virtuous words of the Shastras and Gurujans, even upon hearing them. Repeatedly disrespecting one's good thoughts eventually stifles the very emergence of such thoughts. Then, who can restrain that person from evil? If we do not honor the wisdom we possess, who indeed can save us? The answer is, no one. Here, Arjuna's gaze is fixed upon the war. He perceives war itself as the fault and desires to withdraw from it; yet, he fails to grasp what the *actual* flaw is. The true faults in this war are attachment (moha) to kinsmen, selfishness, and desires. By not recognizing these, Arjuna expresses astonishment and regret, which is unbecoming of a reflective, Dharmic, and brave warrior.