गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यम् अपि इह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्।।2.5।।
gurūnahatvā hi mahānubhāvān śreyo bhoktuṁ bhai ks yam api iha loke. hatvā arthakāmān stu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān.
Translation
It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.
Word Meanings
gurūn — the superiors; ahatvā — not killing; hi — certainly; mahā‑anubhāvān — great souls; śreyo — it is better; bhoktum — to enjoy life; bhai ks yam — alms; api — even; iha — in this life; loke — in this world; hatvā — killing; arthakāmān — desiring wealth and pleasure; tu — but; gurūnihaiva — certainly the superiors here; bhuñjīya — one should enjoy; bhogān — enjoyments; rudhirapradigdhān — blood‑stained.
Understanding the Verse
In this verse, Krishna points out a profound moral principle: the sanctity of the teacher (guru) outweighs even the pursuit of material gain. By using the term ‘gurūnahatvā’, he stresses the gravity of killing a guru, which is not merely a physical act but a spiritual transgression that corrupts the soul of the perpetrator. The phrase ‘mahānubhāvān’ highlights that these are not ordinary individuals but great souls who embody wisdom and divine knowledge.
The contrast between ‘śreyo bhoktuṁ bhai ks yam’ (it is better to survive on alms) and ‘hatvā arthakāmān’ (killing for wealth and desire) reveals the Gita’s radical stance against materialism. Krishna asserts that a life sustained by humble means, guided by reverence for the guru, is superior to a life built on violence and selfish ambition. This is consistent with the broader teachings of the Gita, which repeatedly advise surrender of egoic desires in favor of dharma (righteousness).
The word ‘iha loke’ (in this world) limits the instruction to the present lifetime, reminding us that ethical choices have immediate consequences. Yet the later clause ‘rudhirapradigdhān’ (stained with blood) extends the impact beyond the material realm, indicating that the karmic residue of killing a guru contaminates all future experiences. This karmic stain is not merely symbolic; it becomes a psychological burden that hinders spiritual progress.
Krishna also uses ‘stu’ (but) to emphasize a choice: one may either pursue wealth through violent means, or honor the teachers and accept a modest existence. The latter path aligns with the path of ‘sannyāsa’ (renunciation) and ‘bhakti’ (devotion), which are central to the Gita’s philosophy. By advocating respect for the guru, the verse validates the guru‑shishya (teacher‑disciple) tradition as the cornerstone of Vedic society and spiritual evolution.
Finally, the verse serves as a warning to Arjuna, who is poised to fight his relatives, teachers, and friends. It reminds him that even a warrior’s duty cannot justify the murder of those who have imparted knowledge. In doing so, the Gita transcends the battlefield context, offering a timeless ethical guideline: honor those who illuminate your path, and never let the pursuit of material comfort corrupt your conscience.
