1.35. These I do not wish to kill, though they kill me, O Krishna, even for the sake of dominion over the three worlds; leave alone killing them for the sake of the earth.

1.35 – 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'. The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:

Even if these kinsmen, driven by anger to avert their own misfortune, were to strike me and seek to kill me, still I do not wish to kill them out of anger to avert my own misfortune. Even if they, driven by greed for kingdom to attain their own desired ends, were to seek to kill me, still I do not wish to kill them out of greed to attain my own desired ends. The implication is that I do not wish to purchase the gates of hell by succumbing to anger and greed. By using the word 'api' (even if) twice here, Arjuna's intent is: I do not even obstruct their self-interest, so why would they kill me? But suppose, with the thought that 'they first obstructed our self-interest,' they become intent on destroying my body, even then (even if being killed) I do not wish to kill them. The second point: that by killing them I would obtain the sovereignty of the three worlds—this is not even a possibility. But suppose that by killing them I would obtain the sovereignty of the three worlds, even then (even for the sake of sovereignty over the three worlds) I do not wish to kill them. The meaning of addressing 'Madhusudana' is: You are the slayer of demons, but are these preceptors like Drona and grandsires like Bhishma demons, that I should desire to kill them? They are our very close and dear relatives. 'Preceptors'—Among these kinsmen, those like Dronacharya, with whom we have a relationship of learning and welfare—such venerable preceptors—should I serve them or fight with them? One should offer oneself, even one's very life, at the feet of the preceptor. That alone is proper for us. 'Fathers'—Considering the bodily relationship, these fathers are the very form of this our body. Having become their form through this body, how can we, driven by anger or greed, kill those fathers of ours? 'Sons'—The sons of ours and our brothers are entirely worthy of nurture. Even if they act contrary to us, still to nurture them is our dharma. 'Grandsires'—Similarly, those who are grandsires, since they are venerable even to our fathers, are supremely venerable for us. They can chastise us, they can even kill us. But our endeavor should be such that they do not suffer any sorrow or distress; on the contrary, they have happiness, comfort, and are served. 'Maternal Uncles'—Those who are our maternal uncles are the brothers of the mothers who nurtured and reared us. Therefore, they should be revered like mothers. 'Fathers-in-law'—These fathers-in-law of ours are the venerable fathers of my and my brothers' wives. Therefore, they are equal to fathers for us as well. How could I wish to kill them? 'Grandsons'—The sons of our sons are even more worthy of nurture and care than sons. 'Brothers-in-law'—Those who are our brothers-in-law are also the dear brothers of our wives. How can they be killed! 'Relatives'—All these relatives that are seen, and all other relatives besides them—should they be nurtured, cared for, and served, or should they be killed? Even if by killing them we obtain the sovereignty of the three worlds, would it be proper to kill them? To kill them is entirely improper. Connection: In the previous verse, Arjuna stated two reasons for not killing kinsmen. Now, from the perspective of consequence also, he establishes that kinsmen should not be killed.