The Bhagavad Gita Perspective on the Israel-Hamas Conflict

Social media and mainstream news are currently flooded with images of thousands of missiles being launched by Hamas — a Palestinian extremist group operating from the Gaza Strip — attacking multiple cities in Israel. This tragic conflict has led to the deaths of thousands, many more being taken hostage, and the situation teeters on the edge of escalation.

How do we view this terrible conflict through the lens of the Bhagavad Gita? Let’s consider it from three perspectives, which I call the three N’s:

  1. Nature of the violence

  2. Necessity of confrontation

  3. Need for solutions beyond confrontation

1. Nature of the Violence

Violence, though unfortunate, is an inevitable part of life in this world. The Bhagavad Gita does not glorify violence, but it does recognize that in some situations, it is necessary. However, it emphasizes that violence must be regulated and used responsibly.

In Vedic culture, the Kshatriyas — the warrior class — were specially trained to protect the innocent and punish aggressors. Importantly, they were expected to fight honorably, never attacking civilians. The Kurukshetra war was fought on a designated battlefield, away from civilian areas. Non-combatants were neither targeted nor harmed.

In stark contrast, modern-day terrorist attacks such as the ones launched by Hamas — where missiles are fired indiscriminately into civilian areas — completely violate this principle. Such acts specifically target unarmed, unprepared, and unsuspecting civilians with the intent to inflict fear, terror, and chaos. This form of violence is the very antithesis of Kshatriya warfare, and it needs to be condemned in the strongest possible terms.

2. Necessity of Confrontation

While peace is always preferable, the Bhagavad Gita acknowledges the need for confrontation when there are individuals or groups so consumed by hatred, ideology, vengeance, or the hunger for power that rational dialogue becomes impossible.

Trying to negotiate with such elements often ends up appeasing them, which only emboldens them further. A historical example is Neville Chamberlain’s appeasement of Hitler before World War II — a move that allowed the Nazi regime to expand unchecked and cause massive destruction.

Appeasement of extremists doesn’t lead to peace — it leads to more destruction and suffering.

That’s why the Kshatriya duty, as taught in the Gita, involves not flinching from violence when it is absolutely necessary for the protection of the innocent and for restoring social order. The warrior class — the martial protectors of society — must act with courage and clarity in such times.

3. Need for Solutions Beyond Confrontation

While violent confrontation may sometimes be necessary to deal with those blinded by ignorance and hatred, most people are not extremists. Most people — on both sides — simply want to live their lives in peace.

So, it’s important not to lump entire communities into rigid religious or political categories. While religion may play a role in shaping certain ideologies, it is not the only motivator for human action. People are complex, and many factors — social, political, historical, and personal — influence behavior.

Consider the Abraham Accords — peace agreements between Israel and several Arab countries like the UAE and, informally, Saudi Arabia. A few decades ago, these would have been unimaginable. But they show that dialogue and cooperation are possible, even among those with deep differences.

The Bhagavad Gita’s framework of the three modes of nature — tamas (ignorance), rajas (passion), and sattva (goodness) — offers a profound lens for understanding human behavior:

  • Tamas fuels destruction, resentment, and violence.

  • Rajas fuels ambition, agitation, and conflict.

  • Sattva encourages clarity, calmness, and cooperation.

Extremists are often heavily influenced by tamas. Such individuals must be neutralized to prevent harm. However, the majority of people may be guided more by rajas or even sattva — and they can be engaged, empowered, and brought together to build a workable peace.

Trade-offs, Not Utopias

The Gita tells us that this world is inherently a place of duḥkhalayam aśāśvatam — distress and impermanence (BG 8.15). This means that no solution will be perfect. We may never live in a world without enemies or threats. But even if perfect peace is not possible, we can still strive for the least intolerable compromises — the most manageable trade-offs.

If, after the most dangerous elements are removed, thoughtful individuals from both sides come together with realism and mutual respect, then even non-confrontational paths can lead to sustainable outcomes.

Conclusion

The Bhagavad Gita offers us timeless wisdom that is not just spiritual, but also deeply relevant to today’s conflicts. It teaches:

  • When and how to confront evil

  • When to step beyond confrontation

  • How to raise consciousness to enable meaningful dialogue

Let us pray for all the lives lost in this tragic war. Let us pray for strength for those who have lost loved ones. And above all, let us pray for higher consciousness to manifest, so that peace — even if imperfect — may prevail sooner rather than later.

Hare Krishna.