Bhagavad Gita - Chapter 2 - Shloka (Verse) 34

व्याख्या--'अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्' -- मनुष्य, देवता, यक्ष, राक्षस आदि जिन प्राणियोंका तेरे साथ कोई सम्बन्ध नहीं है अर्थात् जिनकी तेरे साथ न मित्रता है और न शत्रुता, ऐसे साधारण प्राणी भी तेरी अपकीर्ति, अपयशका कथन करेंगे कि देखो ! अर्जुन कैसा भीरू था, जो कि अपने क्षात्र-धर्मसे विमुख हो गया। वह कितना शूरवीर था, पर युद्धके मौकेपर उसकी कायरता प्रकट हो गयी, जिसका कि दूसरोंको पता ही नहीं था; आदि-आदि।
'ते' कहनेका भाव है कि स्वर्ग, मृत्यु और पाताल-लोकमें भी जिसकी धाक जमी हुई है, ऐसे तेरी अपकीर्ति होगी। अव्ययाम् कहनेका तात्पर्य है कि जो आदमी श्रेष्ठताको लेकर जितना अधिक प्रसिद्ध होता है, उसकी कीर्ति और अपकीर्ति भी उतनी ही अधिक स्थायी रहनेवाली होती है।
'सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते'-- इस श्लोकके पूर्वार्धमें भगवान्ने साधारण प्राणियोंद्वारा अर्जुनकी निन्दा किये जानेकी बात बतायी। अब श्लोकके उत्तार्धमें सबके लिये लागू होनेवाली सामान्य बात बताते हैं।
संसारकी दृष्टिमें जो श्रेष्ठ माना जाता है, जिसको लोग बड़ी ऊँची दृष्टिसे देखते हैं, ऐसे मनुष्यकी जब अपकीर्ति होती है, तब वह अपकीर्ति उसके लिये मरणसे भी अधिक भयंकर दुःखदायी होती है। कारण कि मरनेमें तो आयु समाप्त हुई है, उसने कोई अपराध तो किया नहीं है, परन्तु अपकीर्ति होनेमें तो वह खुद धर्म-मर्यादासे ,कर्तव्यसे च्युत हुआ है। तात्पर्य है कि लोगोंमें श्रेष्ठ माना जानेवाला मनुष्य अगर अपने कर्तव्यसे च्युत होता है, तो उसका बड़ा भयंकर अपयश होता है।

केवल स्वधर्म और कीर्तिका त्याग होगा इतना ही नहीं सब लोग तेरी बहुत दिनोंतक स्थायी रहनेवाली अपकीर्ति ( निन्दा ) भी किया करेंगे। धर्मात्मा शूरवीर इत्यादि गुणोंसे प्रतिष्ठा पाये हुए पुरुषके लिये अपकीर्ति मरणसे भी अधिक होती है। अभिप्राय यह है कि संभावित ( इज्जतदार ) पुरुषके लिये अपकीर्तिकी अपेक्षा मरना अच्छा है।

Having established the other-worldly adverse consequence (Pratyavaya) for a Kshatriya in the non-performance of war, He now conveys the this-worldly adverse consequence as well, which is characterized by the censure of the wise and lasts for a long time, with the words 'Na kevalam' (Not only).

Raising the doubt that "Since there is a doubt of one's own death (text reads 'remembrance', context implies 'death') in war, to avoid that, even ill-fame should be endured because self-preservation is superior," He says 'Dharmatma' (etc.).

Explaining the purport that for honored persons, ill-fame is more unbearable even than death, He says 'Sambhavitasya' (For the honored...).

Moreover, 'Akirtim avyayam' refers to long-lasting infamy. And for one who is honored for virtues such as "He is a righteous soul," "He is a hero," etc., infamy exceeds death.

The meaning is that death is better than that infamy.

'Avyayam' means lasting for a long time.

Not only will there be the mere loss of unsurpassed happiness and fame, but all beings—capable and incapable alike—will speak of your 'avyayam' (undecaying) infamy, meaning that which pervades all space and time, saying "Partha fled when the battle had commenced." If you ask, "What follows from that?", [the answer is that] for one honored by all for heroism, vigor, valor, etc., the infamy born of the contrary [conduct] exceeds death. The meaning is that death is indeed better for you than such infamy.

"How will infamy come to me, a hero, who has desisted from war out of affection for kinsmen and compassion?"—regarding this, He speaks here [in the next verse].

Moreover, 'Akirtim' (etc.). 'Avyayam' means eternal.

For a 'Sambhavita'—that is, a highly honored person—infamy exceeds death; that is, it becomes greater (worse than death).

Thus, the loss of visible and invisible fruits and the invisible adverse consequence (pratyavaya) have been stated. Now, He states the visible adverse consequence with "Akirtim cha". Here, 'Akirti' means bad reputation (ill-fame). In phrases like "Na te kevalam" (referring to previous commentary), it should be understood as referring merely to the unsurpassed sin regarding the other world. The idea is that "he fled when it had started," acting like a coward (kandishika), not performing even the initial action of war.

Since "indestructibility" is expressed by the word 'Avyaya', "pervading all time" may be asserted; but how can "pervading all places" be asserted? It is thus: if infamy were not pervading all places, it would not be pervading all time either, because it is possible for it to be interrupted by contraction over the course of time. Alternatively, 'Avyayatvam' (imperishability) here intends "no diminution" in terms of both place and time.

'Bhutanyapi' (Beings also)—the word 'api' connects with 'bhutani'. If in 'chapi' (cha+api), there were no additional meaning, it would be purposeless, since 'bhutani' serves as a general indication. Therefore, by the force of the connection with the word 'api', it is stated "capable and even incapable ones" (will speak ill). Raising the doubt that infamy might be desirable (or preferred), the second half of the verse is spoken; he introduces this with "Tatah kim" (What of that?). The particle 'cha' is for removing the doubt.

He states the causes of Arjuna being honored: "Valor," etc. 'Sarvasambhavitasya' means for one honored by the previously mentioned capable and incapable beings. Objection: Is the "excess" over death meant in terms of being worthy of rejection or acceptance? It cannot be the first (rejection), because of sayings like "One who lives sees good things" (Mahabharata) and "One should abandon the earth for the sake of the self." It cannot be the second (acceptance) because it contradicts the context. To this, he answers: "Evamvidhaya" (Of such a kind...).

The saying "One who lives sees good things," etc., is not acceptable for you today, being a Kshatriya's son. Nor is this infamy slight, such that death would be better than it. Rather, being of this kind—pervading all time and place—this infamy leads even to hell, for such is established by Smriti, etc. Thus, in the Uttara Ramayana (7.45.12-13), there is the statement of Raghunatha: "As long as the infamy of any being is sung in the world, for that long he falls indeed into the lowest worlds." But death in battle would lead to heaven for that very reason; this is the purport.

एक प्रसिद्ध सम्मानित वीर के लिए अपकीर्ति मरण से भी अधिक होती है। श्रीकृष्ण अर्जुन को दुविधा त्याग कर युद्ध में प्रवृत्त करने के लिए एक और तर्क प्रस्तुत करते हैं। अर्जुन का पक्ष धर्म और न्याय का होने पर भी उसका युद्ध से पलायन कायरता का लक्षण है। भगवान् के शब्दों में अर्जुन के प्रति सहानुभूति अन्तर्निहित है क्योंकि वे जानते हैं कि भावावेग में शूरवीर अर्जुन भी मन से दुर्बल होकर हतोत्साहित हो सकता है। आगे

And that very thing, out of fear of which you are desisting from war, will fall upon you with a hundred branches (manifold); He says this

with "Atha cha" etc. This group of five verses is spoken in the form of Abhyupagamavada (argument for the sake of hypothesis/accepting the opponent's standpoint). Even if you abide by worldly conduct, still this must necessarily be performed.

Thus, the non-attainment of the desired 'fame and Dharma' and the attainment of the undesired 'sin' upon abandoning war has been shown. There, the evil known as 'sin' yields its fruit of sorrow indirectly (after a delay) because it pertains to the next world; but the evil characterized by the censure of the wise yields immediate fruit and is absolutely unbearable; thus He says—'Bhutani', meaning gods, sages, humans, etc., will speak of 'Te', your 'Avyayam', meaning long-lasting, infamy—in the form of "This man is not righteous, this man is not a hero"—to one another in the course of conversation. The two particles (cha and api) are for the purpose of conjoining the destruction of fame and Dharma.

The meaning is: You will not only obtain sin having abandoned fame and Dharma, but you will also obtain infamy. Or, the meaning of the two particles is: Not only will you obtain it, but beings also will speak of it.

Objection: Since there is doubt about one's own death in war, to avoid that, even infamy should be endured, because self-preservation is highly desired. As stated in the Shanti Parva: "One should try to conquer enemies by conciliation, gift, or sowing dissension—all together or separately—but one should never fight. Since victory is seen to be uncertain between two combatants, and defeat also occurs in battle, therefore one should strictly avoid war. Only when the three aforementioned means are impossible, should one fight in such a way that one may conquer the enemies." The same has been stated by Manu as well.

Thus, He removes the doubt, "For one afraid of death, what sorrow is infamy?" with the word 'Sambhavitasya' (For the honored). For a person highly esteemed for unique virtues like "Righteous soul, Hero," etc., infamy exceeds—becomes greater than—even death. 'Cha' implies cause. Because it is so, death is indeed better than infamy because it is lesser (in suffering). You too are highly honored due to your meeting with Mahadeva and others. Therefore, the intention is that you will not be able to bear the sorrow of infamy. The purport is that the quoted texts (advocating avoidance of war) belong to Artha Shastra (political science) and are therefore weaker than Dharma Shastra texts such as "One should not turn back from battle."

Moreover, it is not that sin will destroy only the afterlife, but ill-fame will occur in this world too; He says this with 'Akirtim chapi'.

Beings also will speak of your 'Avyayam', meaning ever-continuing, infamy. By using the neuter gender word 'Bhutani' (beings/elements), it is implied that even those unfit to speak will speak (it will be so widespread).

Objection: What comes of speaking about infamy? To this, He says 'Sambhavitasya'.

For an honored person, infamy in war etc. exceeds death; meaning it becomes greater.

Beings will also speak of your 'Avyayam'—long-lasting—'infamy' regarding the war.

For one 'Sambhavitasya'—honored for virtues like "Righteous soul, Hero," etc.—infamy exceeds death. The meaning is that for an honored person, death is better than infamy.

Moreover—

Moreover, regarding 'Akirtim' (infamy), etc.

'Bhutani' refers to the multitude of living beings.

For one honored as "The Victorious One."

अकीर्तिम् dishonour? च and? अपि also? भूतानि beings? कथयिष्यन्ति will tell? ते thy? अव्ययाम् everlasting? संभावितस्य of the honoured? च and? अकीर्तिः dishonour? मरणात् than death? अतिरिच्यते exceeds.Commentary The world also will ever recount thy infamy which will survive thee for a long time. Death is really preferable to disgrace to one who has been honoured as a great hero and mighty warrior with noble alities.

Not only will there be the giving up of your duty and fame, but bhutani, people; ca api, also; kathayisyanti, will speak; te, of your; avyayam, unending, perpetual; akrtim, infamy. Ca, and; sambhavitasya, to an honoured person, to a person honoured with such epithets as 'virtuous', 'heroic', etc.; akirtih, infamy; atiricyate, is worse than; maranat, death. The meaning is that, to an honoured person death is perferable to infamy.

You will then incur not merely the loss of all happiness and honour but will be the object of disrespect by all people, the alifies and even the unalified, for all time. They will ridicule you saying, 'When the battle began, Arjuna ran away.' It it be asked, 'What if it be so?", the reply is: 'To one who is honoured by all for courage, prowess, valour, etc., this kind of dishonour arising from the reverse of these attributes, is worse than death? The meaning is that itself would be better for you than this kind of dishonour.
If it is said, 'How could dishonour accrue to me, who am a hero, but have withdrawn from the battle only out of love and compassion for my relatives?' the reply is as follows: