Bhagavad Gita - Chapter 2 - Shloka (Verse) 31

[पहले दो श्लोकोंमें युद्धसे होनेवाले लाभका वर्णन करते हैं।]

यहाँ यह कहा गया कि परमार्थतत्त्वकी अपेक्षासे शोक या मोह करना नहीं बन सकता। केवल इतना ही नहीं कि परमार्थतत्त्वकी अपेक्षासे शोक और मोह नहीं बन सकते किंतु क्षत्रियके लिये जो युद्धरूप स्वधर्म है उसे देखकर भी तुझे कम्पित होना उचित नहीं है अभिप्राय यह कि अपने स्वाभाविक धर्मसे विचलित होना ( हटना ) भी तुझे उचित नहीं है। क्योंकि वह युद्ध पृथ्वीविजयद्वारा धर्मपालन और प्रजारक्षणके लिये किया जाता है इसलिये धर्मसे ओतप्रोत परम धर्म्य है अतः उस धर्ममय युद्धके सिवा दूसरा कुछ क्षत्रियके लिये कल्याणप्रद नहीं है।

Introducing the subsequent verse, he mentions the context with the word 'here' (iha). The import of the previous verse is in the locative sense: that the impossibility of grief and delusion is established not only regarding the absolute reality (Paramarthika Tattva), but the connection is that one must also look to one's own duty (Swadharma). The meaning is that having considered one's own Kshatriya duty, wavering from it should be avoided.

Raising the doubt, "Whatever is consistent with righteousness for a Kshatriya and is a means to the highest good, that alone should be followed by me," He speaks the words starting with 'Dharmat'. With the word 'Kshatriyasya' (of a Kshatriya), He distinguishes the natural duty born of caste alone. The repetition of the negative particle (Na) is for the sake of syntax. Regarding the unfitness to waver, He indicates the counter-entity with 'Svabhavikat' (from the natural duty). To ward off the doubt that "naturalness" implies "non-scripturalness," He explains the purport with 'Atma' (self). It means: from that which is the nature of the self, i.e., Arjuna—action befitting the Varna and Ashrama prompted by the Kshatriya nature.

Raising the doubt that perhaps the desire to desist from war should be respected for one striving for righteousness and the protection of subjects, He says 'Tat cha' (and that). Raising the doubt that cessation from war might be proper to perform something even more beneficial than that, He says 'Tasmat' (Therefore). The remaining implication is: "Therefore, wavering from war is improper."

Thus, it has been stated that grief and delusion are not possible when considering the reality of the Self. Not only with respect to the reality of the Self but also looking at one's own duty, He says 'Swadharmamapi' (Also looking at one's own duty).

As for what has been stated by some—that having refuted the delusion common to all living beings, He now refutes the specific delusion belonging to Arjuna alone—that assertion is to be rejected by the logic stated earlier.

Looking at and considering 'Swadharma'—which for a Kshatriya is righteous war—through the lens of Dharma Shastras, you ought not to waver from your duty, overwhelmed by grief and delusion. The meaning is: because war serves the purpose of sacrifices (Yajna) etc. through the conquest of the earth, and serves the protection of subjects like Brahmanas etc.; therefore, for a Kshatriya, there is no other means of good similar to war that is consistent with Dharma.

Therefore, the intention is that for you, who desires the good in the form of Moksha, there is no other means to it than obtaining victory through war—which is your specific duty—and thereby performing sacrifices and protecting the people.

Arjuna's delusion, consisting of the idea of the "Self" in the "non-Self" (body), has been removed. Now, He removes the delusion consisting of the idea of "unrighteousness" regarding his own duty (war), with the words beginning with 'Swadharmamapi'.

War is the specific duty of a Kshatriya; even looking at that, you ought not to tremble or waver. 'Hi' means because; for a Kshatriya, there is no other good more praiseworthy than a war that is 'Dharmyat'—that is, not deviating from Dharma.

Moreover, regarding this war that has commenced, even though it involves the killing of living beings, looking at it as one's own duty (Svadharma)—comparable to the Agnisomiya and other sacrifices—you ought not to waver. For there is no other good for a Kshatriya greater than a righteous war, that is, one engaged in according to justice.

"Heroism, majesty, firmness, dexterity, not fleeing in battle, charity, and sovereignty are the natural duties of a Kshatriya" (Gita 18.43)—this will indeed be stated later.

In the Agnisomiya and similar sacrifices, there is no violence (Himsa) to the animal, because the immolation (Samjnapana) is heard in the scriptures to be the means of attaining a beatific body and heaven, etc., after abandoning the inferior body of a goat, etc. "Truly you do not die, nor are you injured; you go to the gods by easy paths. Where the virtuous go, not the evildoers, there may the God Savitr place you" (Yajurveda 4.6.9.43)—this is indeed heard in the scriptures.

And here too, the attainment of a more auspicious body, etc., for those who die in battle has been stated by "Worn-out garments..." (Gita 2.22) and so on. Therefore, like the action of a physician towards a patient, the immolation (Samjnapana) in Agnisomiya rites is actually a protection of the animal.

And regarding what was said by Arjuna—"Trembling arises in my body and my hair stands on end"—He points out that this is also improper with the words 'Swadharma' (Swadharma, etc.). Precisely because there is no destruction of the Self, you ought not to waver even if they are killed. Moreover, looking even at your own duty, you ought not to waver—this is the connection.

And regarding what was said—"I do not see any good in killing my own people in battle"—He replies with 'Dharmyat'. (It means) other than a war that is not devoid of righteousness, i.e., a just war.

Now, from 'svadharmam' etc. up to the end of 'maraṇād atiricyate' (2.34), the idea of dharma and adharma is refuted. 'Api ca' (And also) is to indicate the distinctness of the section devoted to another reason to be conjoined. He states the substantive of 'svadharmam' as 'this war,' which is displayed by the remainder of the sentence 'dharmyāddhi yuddhāt'. 'Svah dharmah' (one's own duty) or 'Svasya dharmah' (duty of oneself) is 'Svadharmah'. Regarding 'vikampitum' (to waver), 'prārabdham' (begun) is stated as established by the force (of context). He restates the general prohibition which is the cause of the idea of adharma, saying 'prāṇimāraṇam api' (even killing of living beings). He reminds of the special scripture which is stronger than the prohibitory scripture, or the non-applicability of the prohibition, saying 'agnīṣomīyādivat' (like the Agnishomiya etc.). Removing the delusion of the prohibition of the nature of any other good for a Kshatriya other than righteous war, he states the syntax for the meaning that 'there is nothing else more praiseworthy for a Kshatriya than righteous war,' saying 'dharmyāt'. 'Dharmyatvam' means not deviating from dharma. The cause of that is being engaged according to justice. And that is due to the absence of the use of weapons etc. on the unarmed, those who have retreated, those who have surrendered, etc. He states what will be mentioned later, indicated by the word 'hi', as 'heroism'.

क्षत्रिय का कार्य समाज का राष्ट्र का नेतृत्व करना है और क्षत्रिय होने के नाते अर्जुन का कर्तव्य हो जाता है कि समाज पर आये अधर्म के संकट से उसकी रक्षा करे। उसका कर्तव्य है कि समाज के आह्वान पर युद्ध भूमि में विचलित न होकर शत्रुओं से युद्ध करके राष्ट्र की संस्कृति का रक्षण करे।क्षत्रियों के लिए इससे बढ़कर कोई और श्रेयष्कर कार्य नहीं हो सकता कि उनको धर्मयुक्त युद्ध में अपना शौर्य दिखाने का स्वर्ण अवसर मिले। यहाँ अधर्मियों ने ही पहले आक्रमण किया है। अत अर्जुन का युद्ध से विरत होना उचित नहीं। महाभारत के उद्योग पर्व में स्पष्ट कहा है निरपराध व्यक्ति की हत्या का पाप उतना ही बड़ा है जितना कि नाश करने योग्य व्यक्ति का नाश न करने का है।युद्ध का औचित्य सिद्ध करते हुए भगवान् अन्य कारण बताते हैं

'Dehi' (The embodied one), etc.

Therefore, the indestructibility of the Self is eternal.

Thus, having described the nature of the Self by discriminating It from the three adjuncts (upadhis)—the gross and subtle bodies and their cause (ignorance)—in order to refute Arjuna's delusion, which is common to all living beings and consists of the appearance of the false Samsara as real and as an attribute of the Self due to the lack of discrimination of these three adjuncts;

now, in order to refute the specific delusion belonging to Arjuna alone—based on defects like compassion and consisting of the appearance of "Adharma" (unrighteousness) in his own duty (Svadharma) of war due to the abundance of violence—the Lord explains that despite involving violence, war is not unrighteous because it is one's own duty. (He says): Not only looking at the Absolute Reality, but also looking at your own duty (Svadharma)—the Kshatriya duty consisting of not turning away from battle—and reviewing it according to the scriptures, you ought not to waver or deviate, nor desist due to the delusion that "this is unrighteousness," etc.

Under these circumstances, whatever you said earlier stating that war is a cause of sin—from "Even if these do not see..." up to "...residence in hell is certain"—and your resolution not to commit the killing of gurus and Brahmins expressed in "How shall I attack Bhishma in battle...", all that was said simply due to a lack of proper review of the Dharma Shastras.

Why? 'Hi' (Because), for a Kshatriya, there is no other 'shreyas'—meaning means of good—than a war that is 'dharmya', i.e., not devoid of the duty of not turning away from battle. Since war alone, through the conquest of the earth, accomplishes the Kshatriya duties of protecting subjects and serving Brahmins, etc., therefore that alone is most praiseworthy for a Kshatriya; this is the intention.

Thus, it has been stated by Parashara: "A Kshatriya, protecting the subjects, weapon in hand and wielding the rod of chastisement, having conquered enemy armies, should rule the earth according to Dharma." And also by Manu: "A King, protecting his subjects, when challenged by equals, superiors, or inferiors, must not turn back from battle, remembering the Kshatriya duty. Not retreating in battles, protecting the subjects, and service to Brahmins is the highest good for kings."

It is established in the Aveshti-adhikarana (a section of Purva Mimamsa) that the word 'Raja' (King) refers merely to the Kshatriya caste. Therefore, one should not harbor the delusion that this duty belongs only to a ruler of the land. In the quoted verses also, "Kshatriya indeed" and "Kshatriya duty" are clear indicators. Therefore, it is rightly stated by the Lord that war is the praiseworthy duty for a Kshatriya. The statement "There is no other means of good other than war" is said by way of Lakshana (implication) for praise—similar to the saying "Others than cows and horses are not animals" (meaning they are the best animals)—so there is no fault.

By this, the idea that "desisting from war is proper to perform something more praiseworthy than war" is refuted, as well as the statement "I do not see any good in killing kinsmen in battle."

Thus, having stated that grief should not be indulged in because of the knowledge of the nature of the Self, He says "Do not grieve even looking at your own duty" with the words 'Swadharmamapi', etc.

Looking at your own duty—that of a Kshatriya—you ought not to waver, because this alone is the highest duty for Kshatriyas; He states this with 'Dharmyat'.

Other than a righteous war, there exists no good for a Kshatriya. For Kshatriyas, the attainment of the higher worlds, etc., happens through this alone.

'Swadharmamapi'—'Swadharma' means the specific duty of a Kshatriya, which is war. Even looking at that, you ought not to waver or deviate. The intention is: (You ought not to deviate) from the natural duty of a Kshatriya, that is, from your own nature.

And that war is for the sake of Dharma and for the protection of the subjects through the conquest of the earth; therefore, it is not devoid of Dharma and is supremely righteous.

Other than that 'Dharmyat'—that is, righteous war—there is no other 'shreyas' (good) for a Kshatriya; 'hi' means because.

And for what further reason that war must be done, is being said—

Moreover, regarding what was said—"And trembling in my body" (Gita 1.29), etc.—which are characteristics of the self contrary to Dharma, He says that too is improper with the word 'Swadharmam'.

He says that this is not proper for one established in Dharma with the word 'Dharmyat'.

स्वधर्मम् own duty? अपि also? च and? अवेक्ष्य looking at? न not? विकम्पितुम् to waver? अर्हसि (thou) oughtest? धर्म्यात् than righteous? हि indeed? युद्धात् than war? श्रेयः higher? अन्यत् other? क्षत्रियस्य of a Kshatriya? न not? विद्यते is.Commentary Lord Krishna now gives to Arjuna wordly reasons for fighting. Up to this time? He talked to Arjuna on the immortality of the Self and gave him philosophical reasons. Now He says to Arjuna? O Arjuna Fighting is a Kshatriyas own duty. You ought not to swerve from that duty. To a Kshatriyta (one born in the warrior or ruling class) nothing is more welcome than a righteous war. A warrior should fight.

Api, even; aveksya, considering; svadharmam, your own duty, the duty of a Ksatriya, viz battle considering even that ; na arhasi, you ought not; vikampitum, to waver, to deviate from the natural duty of the Ksatriya, i.e. from what is natural to yourself. And hi, since that battle is not devoid of righteousness, (but) is supremely righteous it being conducive to virtue and meant for protection of subjects through conest of the earth ; therefore, na vidyate, there is nothing; anyat, else; sreyah, better; ksatriyasya, for a ksatriya; than that dharmyat, righteous; yuddhat, battle.

Further, even though there is killing of life in this war which has begun, it is not fit for you to waver, considering your own duty, as in the Agnisomiya and other sacrifices involving slaughter. To a Ksatriya, there is no greater good than a righteous war, begun for a just cause. It will be declared in the Gita: 'Valour, non-defeat (by the enemies), fortitude, adroitness and also not fleeing from battle, generosity, lordliness - these are the duties of the Ksatriya born of his very nature.' (18.43).
In Agnisomiya etc., no injury is caused to the animal to be immolated; for, according to the Vedic Text, the victim, a he-goat, after abandoning an inferior body, will attain heaven etc., with a beautiful body. The Text pertaining to immolation declares: 'O animal, by this (immolation) you will never die, you are not destroyed. You will pass through happy paths to the realm of the gods, where the virtuous only reach and not the sinful. May the god Savitr give you a proper place.' (Yaj. 4.6.9.46). Likewise the attainment of more beautiful bodies by those who die here in this war has been declared in the Gita, 'As a man casts off worn-out garments and takes others that are new ৷৷.' (2.22). Hence, just as lancing and such other operations of a surgeon are for curing a patient, the immolation of the sacrificial animal in the Agnisomiya etc., is only for its good.