Arjuna’s argument against the war now evolves from one of emotional pain to one of spiritual and moral law. In the thirty-sixth verse, known as the Nihatya Dhartarashtran Nah verse, he introduces the concept of sin (`pāpam`) as the inevitable consequence of this battle. This poignant statement is not just about his feelings anymore; it’s about the eternal laws of karma.
Sanskrit Verse
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ ३६ ॥Transliteration
nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana |
pāpamevāśrayedasmānhatvaitānātatāyinaḥ || 36 ||Word for Word Translation
nihatya – by killing; dhārtarāṣṭrān – the sons of Dhritarashtra; naḥ – our; kā – what; prītiḥ – pleasure; syāt – will there be; janārdana – O Janardana (Krishna); pāpam – sin; eva – certainly; āśrayet – must overcome; asmān – us; hatvā – by killing; etān – all these; ātatāyinaḥ – aggressors.
English Translation
O Janardana, what pleasure will we derive from killing the sons of Dhritarashtra? Sin will certainly overcome us if we slay such aggressors.
Explanation
Each Bhagavad Gita verse whispers ancient truths, let’s listen closely with Vedic Stories…
This declaration of despair is a critical turning point in Arjuna’s reasoning. He asks Lord Krishna, whom he addresses as Janardana (“Maintainer of the People”), what possible “prītiḥ” (pleasure or happiness) could be found in this victory. Having already rejected the kingdom and its enjoyments, he now rejects the very possibility of happiness itself.
His reasoning is based on a profound paradox. According to ancient scriptures, one is justified in killing an “**ātatāyī**,” a term for a felonious aggressor who is a poisoner, an arsonist, a murderer, or one who tries to steal your land or wife. The Kauravas were guilty of all these things. By worldly law, Arjuna is justified in fighting them. However, his new argument is that because these aggressors are his own kinsmen, killing them would still bring “pāpam”—sin. He believes the laws of family and reverence for elders are a higher authority than the laws of self-defense.
This specific verse, therefore, is Arjuna’s ultimate moral trap. He is arguing that even if he is following one aspect of Dharma (the duty of a warrior to fight injustice), he would be violating another, more sacred Dharma (the duty to one’s family). This conflict of duties is the central problem that he sees no way out of. He concludes that the only possible result of such an action is sin, and from sin, no happiness can ever arise.
Conclusion
Arjuna’s poignant question teaches us about the complex nature of morality. Life is rarely a simple choice between right and wrong. More often, it is a difficult choice between two conflicting rights, or a “lesser of two evils.” Arjuna is caught in this very web. His duty as a warrior demands he fight, but his duty as a family member demands he abstain. Both paths seem to lead to a form of ruin.
His fear of sinful reaction is a deeply relatable human experience. We all fear the karmic consequences of our actions, especially those that cause harm to others, even if we feel justified. This verse shows that Arjuna is not just grieving; he is terrified of the spiritual stain this battle will leave on his soul. It is this profound and complex moral dilemma that prompts the need for the divine wisdom of the Bhagavad Gita.
Read Next: Bhagavad Gita Chapter 1 – Verse 37 – Tasman Narha Vayam Hantum
