Having laid out the heartbreaking list of his beloved family members on the opposing side, Arjuna now reaches the climax of his argument. The thirty-fifth verse, known as the Etan Na Hantum Icchami verse, is his final, absolute declaration. It is a powerful vow, born of love and grief, where he completely rejects his duty as a warrior in favor of his duty to his family.
Sanskrit Verse
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ ३५ ॥Transliteration
etānna hantumicchāmi ghnato'pi madhusūdana |
api trailokyarājyasya hetoḥ kiṁ nu mahīkṛte || 35 ||Word for Word Translation
etān – all these; na hantum icchāmi – I do not wish to kill; ghnataḥ api – even if they kill me; madhusūdana – O killer of the demon Madhu (Krishna); api – even; trailokya-rājyasya – for the kingdom of the three worlds; hetoḥ – in exchange for; kim nu – what to speak of; mahī-kṛte – for the sake of the earth.
English Translation
O Madhusudana, I do not wish to kill them even if they kill me. O slayer of Madhu, what to speak of this earthly kingdom, I am not prepared to fight with them even in exchange for the kingdom of the three worlds!
Explanation
Each Bhagavad Gita verse whispers ancient truths, let’s listen closely with Vedic Stories…
This powerful declaration is the culmination of Arjuna’s sorrow. His argument is twofold and absolute.
- A Vow of Non-violence: He first states, “I do not wish to kill them, even if they kill me” (`ghnato’pi`). For a `kshatriya` warrior, whose sacred duty involves fighting and self-defense, this is a radical and shocking statement. It shows that his compassion has completely overwhelmed his prescribed social and martial duty. He has chosen the path of non-retaliation, a core tenet of ascetics, not kings.
- The Rejection of Ultimate Reward: He then uses a powerful hyperbole. He declares he would not commit this act even for the “trailokya-rājyasya”—the kingdom of the three worlds (the heavens, the earth, and the netherworlds). His logic is irrefutable from a worldly perspective: if he would not kill his family for a prize as great as the entire cosmos, how could he possibly do it for a mere earthly kingdom (`mahī-kṛte`)?
By addressing Krishna as “Madhusudana,” the slayer of the demon Madhu, Arjuna is appealing to his friend’s divine power. It is a subtle cry for help, asking the one who slays powerful demons to help him slay the demon of confusion that has completely overtaken his mind. His argument appears flawless, built on the unshakeable foundation of love for his family.
Conclusion
Arjuna’s ultimate refusal teaches a profound lesson about the perceived limits of duty. From a purely humanistic and emotional standpoint, his argument is perfect. He has placed love for his kin above power, wealth, and even his own life. Who could argue with such a noble sentiment? This is the very heart of the Gita’s setup. The problem Arjuna presents is so compelling, and his conclusion so seemingly correct, that it requires a divine perspective to untangle.
This verse is a timeless expression of the conflict between worldly duty and personal love. Arjuna has reached his conclusion. He believes the only righteous path is to lay down his arms. It is only from this point of absolute refusal, this belief that he has found the moral high ground, that Krishna can begin his true teaching. The Lord will not just give him a new answer; He will give him a completely new way to see the question.
Read Next: Bhagavad Gita Chapter 1 – Verse 36 – Nihatya Dhartarashtran Nah
