Gita 01.34 To Retaliate And Cause Death Requires Courage But To Not Retaliate At The Cost Of Ones
mātulāḥ śvaśurāḥ pautrāḥ
śyālāḥ sambandhinas tathā
etān na hantum icchāmi
ghnato ’pi madhusūdana
Word-for-word:
mātulāḥ — maternal uncles; śvaśurāḥ — fathers-in-law; pautrāḥ — grandsons; śyālāḥ — brothers-in-law; sambandhinaḥ — relatives; tathā — as well as; etān — all these; na — never; hantum — to kill; icchāmi — do I wish; ghnataḥ — being killed; api — even; madhusūdana — O killer of the demon Madhu (Kṛṣṇa)
Translation:
Maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives — I do not wish to kill them, even if they attack me, O Madhusūdana.
Explanation:
Arjuna presents a list of his relatives who are on the battlefield, using it to strengthen his argument that he cannot fight against them. He says, etān na hantum icchāmi—”I do not desire to fight against them and kill them.”
However, someone might argue that this is war, and war is a cruel business where sentimentality has no place. They could say, “If you don’t kill them, they will still attack and kill you, so it’s better to go ahead and do what’s necessary.” But Arjuna responds, “No, let them kill me—I do not desire to fight against them” (etān na hantum icchāmi).
Normally, we interact with others based on how they treat us. If someone attack us or tries to kill us, we may feel compelled to retaliate. What other option do we have? That’s how we often feel. However, Arjuna declares that he will not act on the principle of quid pro quo, or tit for tat. He says that even if they are determined to kill him, he still will not kill them—he has lost the desire to attack.
This requires a remarkable level of maturity and courage. It takes courage to fight against an opponent when there is a risk of being killed, but it takes even greater courage to stand before an opponent and refuse to fight, knowing full well that they intend to kill us.
Arjuna is certainly not afraid for his own life, as will be evident in future verses—his fear lies in doing what is wrong. He is concerned about acting in a way that would lead to bad karma and sinful reactions, which will be discussed in the next verse. Here, however, he is clearly stating that these are his relatives—the very people he once served and from whom he received appreciation and blessings. How can he possibly fight against them?
We all act based on certain understanding of who we are and what our lives are meant to be about. If that understanding is distorted, we cannot act properly. Therefore, it is vital for each of us to remain focused on understanding ourselves better, on understanding our situations more clearly, and on recognizing what truly drives us.
Typically, we respond to others based on how they behave towards us. However, to live according to principles means that our actions are not dictated solely by the actions of others, but by the values and principles we uphold.
It is not easy to act this way, especially when someone approaches us in an adversarial mood—our instinct is often to hit back. In fact, some people consider it a sign of courage to retaliate, believing that if they hit us, we must hit back even harder.
What’s interesting here is that Arjuna is a kṣatriya, and kṣatriyas are duty-bound to fight. In fact, fighting is central to their role. Yet Arjuna expresses reluctance to fight. Why? Because he realizes that there is no way he can continue fighting, doing what he has always done, without becoming disheartened or suffering setbacks because of it.
Higher principles are driving Arjuna’s actions, though the full scope of those principles will be revealed later. Of course, Kṛṣṇa will eventually reveal that there are principles even higher than the ones Arjuna currently upholds, and Arjuna will need to act according to those highest principles. For now, however, his refusal to let his actions be dictated solely by the behavior of others shows a principle-centered character. His actions are guided by his values, not merely by how others treat him.
If we simply react to others, then what are our principles? Even animals respond to others based on strength alone. Among animals, might is right—if a stronger animal attacks a weaker one, the weaker either flees or uses a cunning way to hit back. But beyond that, there are no higher principles involved.
Arjuna, on the other hand, is striving to act in a principle-centered way, or at least he is expressing his intention to do so. His current guiding principle is that he cannot attack his venerable elders merely for the sake of wealth. If they are determined to fight, then fine—I will let them attack me and kill me, but I am not going to raise my weapons.
This chapter of the Bhagavad-gītā reveals Arjuna’s qualification for enlightenment. While we all have impulses, it is essential to exercise our intelligence to restrain them. This ability to control our impulses is what differentiates us from non-human beings.
Arjuna is expressing here that he is an evolved human being, unwilling to sacrifice his principles at the altar of pleasure or circumstance. He is determined to fight, not against his enemies, but against his own impulses, striving to live up to his values. This commitment is laudable. However, the Gītā will later reveal even higher principles for Arjuna to follow. Within those higher principles, Arjuna will fight not just to counterattack those who oppose him, but to establish dharma.
Nonetheless, Arjuna’s willingness to be ready to lay down his life for the sake of his principles demonstrates that he is eminently qualified for enlightenment.
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