The Burden of Victory: Arjuna's Fear of Sin

Explanation

Context

This verse is situated deep within Arjuna’s lament, known as ‘Arjuna Vishada Yoga’ (The Yoga of Arjuna’s Despondency). Having surveyed the battlefield and recognized his own kinsmen, teachers, and elders on the opposing side, Arjuna is overwhelmed by grief and moral dilemma. In the preceding verses (1.32-35), he explicitly states his unwillingness to fight for a kingdom obtained at such a cost, expressing a preference for begging over such a victory. Here, in verse 36, he further solidifies his argument by focusing on the negative consequences, specifically the accrual of sin, even when facing aggressors. He is not just questioning the worth of victory, but the very morality of the act of killing these specific individuals, regardless of their actions.

Word-by-Word Meaning

• निहत्य (nihatya): Having killed, by slaying.
• धार्तराष्ट्रान् (dhārtarāṣṭrān): The sons of Dhritarashtra (referring to the Kauravas and their allies).
• नः (naḥ): To us, for us.
• का (kā): What?
• प्रीतिः (prītiḥ): Pleasure, joy, satisfaction, delight.
• स्यात् (syāt): Would be, could be, may be.
• जनार्दन (janārdana): O Janardana. This is an epithet for Krishna, meaning ‘the one who stirs up or excites people’ (often in a positive sense, for liberation) or ‘the destroyer of evil people’. Arjuna’s use of this name here subtly highlights Krishna’s role as a guide and protector of dharma, appealing to that aspect of his divine friend.
• पापम् (pāpam): Sin, evil, demerit, moral transgression.
• एव (eva): Only, indeed, certainly.
• आश्रयेत् (āśrayet): Would take hold of, would accrue to, would fall upon.
• अस्मान् (asmān): Us.
• हत्वा (hatvā): Having killed, by killing.
• एतान् (etān): These.
• आततायिनः (ātataayinaḥ): Aggressors, heinous criminals, those who commit deadly wrongs. In ancient Indian law (Dharma Shastras), an atatayi is defined by six types of aggression: setting fire to one’s house, administering poison, attacking with weapons, stealing wealth, seizing land, and abducting a wife. The Kauravas, through their various actions (disrobing Draupadi, denying rightful share of the kingdom, attempting to kill the Pandavas), certainly fit this description.

Deeper Understanding

This verse reveals the depth of Arjuna’s internal conflict. Even though the Kauravas are clearly ātataayinaḥ (aggressors) – a category of individuals against whom, according to Dharma Shastras, defensive action, including killing, is not considered sinful – Arjuna cannot bring himself to act. His reasoning is rooted in a profound sense of pāpa (sin) and the absence of prīti (joy) in such a victory.

What is Krishna teaching Arjuna through this unfolding dialogue? Not yet, but Arjuna’s statement sets the stage for Krishna to clarify:

1. The Nature of Dharma: Arjuna’s understanding of dharma is heavily influenced by his personal relationships and the immediate, visible consequences of action (killing kinsmen). Krishna will later explain a higher dharma, one based on duty, universal principles, and the true nature of the self, beyond bodily identification.
2. Fear of Sin vs. Fear of Duty: Arjuna is paralyzed by the fear of sin, yet he is also neglecting his duty as a Kshatriya (warrior) to uphold righteousness. This highlights a common human tendency to prioritize perceived negative outcomes over the ethical imperative of one’s role or calling.
3. The Illusion of Pleasure: Arjuna questions what pleasure can come from such a victory. This foreshadows Krishna’s teachings on the ephemeral nature of worldly pleasures and the pursuit of true, lasting joy (Ananda) through self-realization and selfless action.
4. Attachment and Identification: Arjuna’s dilemma stems from his deep attachment to his relatives and his identification with the body. He sees them as ‘sons of Dhritarashtra,’ ‘my kinsmen,’ rather than as individuals performing unrighteous acts. This attachment clouds his judgment regarding dharma.

Practical Application

1. Navigating Ethical Dilemmas: Like Arjuna, we often face situations where doing the ‘right thing’ feels deeply uncomfortable or even morally ambiguous due to personal relationships or potential negative consequences. This verse prompts us to examine whether our hesitation is truly due to a higher moral principle or merely personal attachment, fear, or aversion to difficulty.
2. Examining Our Motivations: Arjuna’s query, “What pleasure can be ours?” (kā prītiḥ syāt?), forces us to reflect on our own motivations. Are we seeking fleeting external gratification, or is our action aligned with a deeper sense of purpose and righteousness that transcends immediate outcomes? Sometimes, true dharma requires actions that don’t bring immediate ‘pleasure’ but are essential for long-term well-being or justice.
3. Understanding ‘Aggression’ in Modern Life: While we don’t face physical battles like Arjuna, we encounter forms of aggression in our personal and professional lives – unfair treatment, exploitation, or moral violations. This verse, in its broader context, reminds us to discern when defensive action is necessary to protect dharma, even if it involves difficult confrontations, while also being mindful of our own intentions and the potential for ‘sin’ (i.e., actions that degrade ourselves or others unnecessarily).

Reflection

• When have I hesitated to do what I believed was right, out of fear of negative consequences or discomfort?
• How do my personal attachments influence my perception of right and wrong?
• What constitutes true ‘pleasure’ or ‘joy’ in my life? Is it fleeting or enduring?
• Am I truly acting out of a fear of ‘sin’ (moral transgression), or a fear of personal loss or discomfort?

Key Concepts

• Moral Dilemma: Arjuna’s profound internal conflict regarding his duty versus his personal feelings and fear of sin.
• Fear of Sin (Pāpa): Arjuna’s primary concern that killing kinsmen, even aggressors, will lead to moral degradation.
• Concept of Atatayi (Aggressor): The legal and ethical framework of dealing with those who commit heinous crimes, which Arjuna acknowledges but still finds insufficient to overcome his reluctance.
• Questioning the Fruits of Action (Prīti): Arjuna’s focus on the perceived lack of joy or benefit from a victory achieved through violence against family.