World War Three? A Bhagavad Gita Perspective

As the conflict between Israel and Hamas prolongs and threatens to expand, let us take a step back and look at this grave situation—and the broader possibility of a global war—from the perspective of the Bhagavad Gita. I will explore this through three key themes: sparks, slogans, and soberness.

1. Sparks

Sparks, though small, can ignite massive fires—burning down forests, cities, and even nations.

Consider how World War I started. It began with the assassination of a relatively minor prince, Archduke Franz Ferdinand. That single spark set off a chain reaction of alliances, escalations, and retaliations that engulfed the world in a war unlike anything in recent history. At the time, the British Parliament claimed their soldiers would return in 5–10 days. Many never returned at all. The war lasted over four years.

The Bhagavad Gita teaches that both inner storms (our emotions) and outer stimuli (provocations) can converge to create devastating consequences. In Chapter 2, Krishna compares the turbulent mind to a boat swept away by stormy winds. When anger, vengeance, and hatred fill the heart, they can create an inner storm. When combined with external triggers, such as political conflicts or violent attacks, they can sweep away our moral compass and lead to uncontrollable devastation.

Today, we see such sparks igniting. With alliances forming—Israel and America on one side, and Hamas potentially supported by Iran, Turkey, and even Russia or China—tensions could spiral in unpredictable ways. In a multipolar world where everyone is vying for power, a single spark could lead to a catastrophe.

2. Slogans

Slogans are not solutions. They are often used as tools of emotional manipulation.

Slogans like “wipe them out” or “end all terrorism” can stir emotions, but they often oversimplify complex realities. When we face horrendous evils, our instinct is to react strongly. But the Bhagavad Gita warns us not to let anger and vengeance blind us. If we are not careful, in trying to destroy evil, we might create greater evil—or even become evil ourselves.

History is full of such tragedies. World War I was called “the war to end all wars.” It not only failed to end war—it paved the way for an even greater one: World War II.

The so-called “solutions” offered through powerful slogans often serve vested interests—whether it’s religious fanatics seeking domination, or the military-industrial complex, which thrives on chaos and profits from weapon production. As former U.S. President Eisenhower warned, this nexus of military and commercial interests can perpetuate conflict rather than resolve it.

The Gita describes such forces in Chapter 16.9, portraying those driven by greed and power as willing to destroy the world for their gain—mistaking destruction as a sign of strength.

After 9/11, America launched a “War on Terror.” But terror is a strategy, not an entity. Who exactly was the war against? Many parts of the Middle East ended up even more destabilized. So yes, military force may sometimes be necessary, but it must be guided by clarity, proportionality, and moral vision.

3. Soberness

The Bhagavad Gita offers a model of sobriety and moral clarity, even in the face of war.

In 18.32, Krishna describes intelligence in the mode of ignorance (tamo-guna) as that which confuses good with evil, and vice versa. It’s like throwing fuel into a fire and expecting it to be extinguished. This is the danger of distorted intelligence: mistaking the cause of the problem for the solution.

Even though the Gita was spoken on a battlefield and led to war, it never uses hate speech or inflammatory rhetoric. Not once does Krishna refer to the Pandavas’ past humiliations—the attempted assassination in Varnavrat, Draupadi’s dishonoring, or the rigged gambling match. Instead, he speaks of Dharma—not as sectarian religion, but as social and cosmic order.

The war was not for revenge, but for justice and restoration of Dharma. It was not to annihilate the enemy, but to remove the evil within the enemy—the dark ambition embodied in Duryodhana and his followers.

This soberness is exactly what we need today. In our outrage over the atrocities committed by terrorists, we must be careful not to commit greater atrocities in the name of justice. With weapons of mass destruction in the hands of world powers, the stakes are unimaginably high.

Conclusion

We can—and should—pray that those in positions of power are blessed with:

  • Soberness of mind

  • Intelligence in the mode of goodness

  • The self-restraint to not escalate destruction

  • The wisdom to deliver justice without breeding further injustice

Let the sparks not become a wildfire. Let us reject simplistic slogans. Let us cultivate soberness, guided by the eternal wisdom of the Bhagavad Gita.

Thank you.