After identifying the objects of his reverence in the previous verse, Arjuna now elaborates on the consequences of fighting them. In the Gurun Ahatva Hi Mahanubhavan verse, he presents what he sees as the only two possible outcomes: a life of sin-stained luxury or a life of humble renunciation. To him, the choice is clear. He would rather abandon his royal status and live the life of a mendicant than rule a kingdom gained through the slaughter of his elders.
Sanskrit Verse
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ ५ ॥Transliteration
gurūn ahatvā hi mahānubhāvān śhreyo bhoktuṁ bhaikṣhyam apīha loke
hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhānWord for Word Translation
gurūn — the gurus (teachers); ahatvā — not killing; hi — certainly; mahā-anubhāvān — great souls; śhreyaḥ — it is better; bhoktum — to eat; bhaikṣhyam — by begging; api — even; iha loke — in this world; hatvā — having killed; artha-kāmān — those desiring worldly gain; tu — but; gurūn — the gurus; iha eva — in this world; bhuñjīya — I would enjoy; bhogān — pleasures; rudhira-pradigdhān — stained with blood.
English Translation
It is far better to live in this world by begging than to slay these great souls who are my teachers. Though they may be seeking worldly gain, if I kill them, every enjoyment I partake in will be stained with their blood.
Explanation
Each Bhagavad Gita verse whispers ancient truths, let’s listen closely with Vedic Stories…
Arjuna’s argument becomes more desperate and vivid here. He is not just making a philosophical point; he is painting a picture of his own psychological future, and it is one of torment.
- Śhreyo bhoktuṁ bhaikṣhyam: “It is better to live by begging.” For a Kshatriya prince like Arjuna, whose Dharma is to rule and protect, resorting to begging is the ultimate social disgrace. Yet, he presents this extreme alternative as a superior moral choice. This shows the depth of his conviction; he would rather suffer the greatest personal humiliation than commit what he perceives to be a grievous sin.
- Mahānubhāvān: “The great souls.” Arjuna continues to see his teachers not as enemy combatants, but as `mahānubhāvān`, a term of deep respect for their wisdom, character, and status as elders. This highlights his inability to separate their current political alignment from their lifelong role as his revered guides.
- Hatvārtha-kāmāṁs tu gurūn: “But having killed the gurus who desire worldly gain.” Here, Arjuna acknowledges a key contradiction. He knows his teachers are fighting for the Kauravas out of obligation and a desire for material security (`artha-kāmān`). However, even this awareness of their flawed motive does not, in his mind, strip them of their status as `gurus` who deserve protection, not death.
- Bhogān rudhira-pradigdhān: “Enjoyments stained with blood.” This is a powerful and visceral image. Arjuna foresees that even if he wins the war and gains the entire kingdom, he will never be able to enjoy it. Every meal, every luxury, every moment of rule would be mentally and emotionally contaminated, forever reminding him that his power was built on the corpses of his beloved Bhishma and Drona.
Conclusion
This statement reveals the profound horror at the heart of Arjuna’s crisis. He is trapped in a state of “false renunciation,” willing to abandon his sacred duty as a warrior not for a higher spiritual purpose, but to avoid the immense personal pain that performing his duty will cause. He believes he is choosing a path of morality, but as Krishna will soon explain, he is actually choosing a path of emotional avoidance. This verse perfectly frames the central problem: Arjuna is making his decision based on a personal, material calculation of pain versus pleasure, rather than from the platform of selfless duty and divine will.
Read Next: Bhagavad Gita Chapter 2 – Verse 6 – Na Caitad Vidmah Kataranno Gariyo
