Bhagavad Gita - Chapter 2 - Shloka (Verse) 35

व्याख्या-- 'भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः'-- तू ऐसा समझता है कि मैं तो केवल अपना कल्याण करनेके लिये युद्धसे उपरत हुआ हूँ; परन्तु अगर ऐसी ही बात होती और युद्धको तू पाप समझता, तो पहले ही एकान्तमें रहकर भजन-स्मरण करता और तेरी युद्धके लिये प्रवृत्ति भी नहीं होती। परन्तु तू एकान्तमें न रहकर युद्धमें प्रवृत्त हुआ है। अब अगर तू युद्धसे निवृत्त होगा तो बड़े-बड़े महारथीलोग ऐसा ही मानेंगे कि युद्धमें मारे जानेके भयसे ही अर्जुन युद्धसे निवृत्त हुआ है। अगर वह धर्मका विचार करता तो युद्धसे निवृत्त नहीं होता; क्योंकि युद्ध करना क्षत्रियका धर्म है। अतः वह मरनेके भयसे ही युद्धसे निवृत्त हो रहा है।
'येषाँ च त्वं बहुमतो भूत्वा यास्यसि लाघवम्'-- भीष्म, द्रोणाचार्य, कृपाचार्य, शल्य आदि जो बड़े-बड़े महारथी है, उनकी दृष्टिमें तू बहुमान्य हो चुका है अर्थात् उनके मनमें यह एक विश्वास है कि युद्ध करनेमें नामी शूरवीर तो अर्जुन ही है। वह युद्धमें अनेक दैत्यों, देवताओं, गन्धर्वों आदिको हरा चुका है। अगर अब तू युद्धसे निवृत्त हो जायगा, तो उन महारथियोंके सामने तू लधुता-(तुच्छता-) को प्राप्त हो जायगा अर्थात् उनकी दृष्टिमें तू गिर जायगा।

तथा जिन दुर्योधनादिके मतमें तू पहले बहुमत अर्थात् बहुत गुणोंसे युक्त माना जाकर अब लघुताको प्राप्त होगा वे दुर्योधन आदि महारथीगण तुझे कर्णादिके भयसे ही युद्धसे निवृत्त हुआ मानेंगे दया करके हट गया है ऐसा नहीं।

And for this reason also, war must be performed by you; He says this with 'Kincha' (Moreover).

Raising the doubt [that Arjuna might say], "I will not fight out of compassion for living beings," He answers with 'Bhayat' (Out of fear).

He specifically characterizes the great chariot-warriors (Maharathas) with 'Yesham cha' (And of whom).

The meaning is that engagement in battle is inevitable for you in order to dispel the ridicule by Duryodhana and others.

Not only will other (common) beings speak of your infamy, but even the great chariot-warriors (Maharathas) will do so; He states this with 'Bhayat', etc. They will think that you desisted from battle out of fear of Karna and others, not out of compassion.

Having been 'Bahumata'—highly esteemed for many virtues—you will now attain insignificance (Laghuta).

He speaks of the very infamy with the words 'Bhayat' (Out of fear).

The construction is: Those Maharathas—before whom you, having been highly esteemed (meaning being naturally of highly praiseworthy conduct), will attain 'laghavam', that is, the insignificance known as cowardice—will consider you to have desisted from the battle out of fear.

Those Maharathas—Karna, Duryodhana, and others—by whom you were hitherto highly esteemed as a "heroic enemy," but now, the battle having commenced, by withdrawing from action, you will attain 'laghavam', meaning easy vulnerability (or insignificance).

Those Maharathas will consider you to have desisted from the battle out of fear.

For, in the case of heroic enemies, desisting from war due to affection for kinsmen and the like—except for fear of the enemy—is not considered plausible.

Moreover—

Moreover, 'Bhayat' (Out of fear). Those to whom you were previously esteemed due to your many virtues, they alone will consider you to have withdrawn from battle out of fear.

And thus, having been previously highly esteemed, you will (now) attain insignificance.

Thus, the delusion regarding righteousness (Dharma) and unrighteousness (Adharma) has been removed. Now, misplaced affection is rejected with the words beginning with 'Bhayat' (Out of fear). Regarding "Out of affection for kinsmen," etc.: The underlying idea (Arjuna might harbor) is, "Since I am a hero, if I withdraw due to affection and compassion, I will surely gain fame." (This is being refuted).

By the reference to the very well-known [enemies] using the pronoun 'Yesham' (Of whom), Karna, Duryodhana, and others are implied. By this, He reminds [Arjuna] of the multitude of offenses [committed by them]. The sentiment is that while Bhishma and others might know the reality, Karna and the rest do not.

Regarding 'Bhutva' (having become): Since it shares the same grammatical subject and sequence with the subsequent verb 'Yasyasi' (you will attain)—as in the phrase "Having bathed, I will perform the sacrifice"—to dispel any delusion that the connection (of being highly esteemed) applies to the future time relative to the action, the word 'Purvam' (previously) is used [in the explanation].

With the intention that 'Bahumata' means one who is regarded highly due to many virtues, he explains it as "Heroic Enemy" (Shuro Vairi). The idea is: If you were a hero previously but without enmity, or if you were an enemy but devoid of heroism, then the great chariot-warriors (Maharathas) would not have reckoned you. To indicate the continuity of enmity up to that very moment, the word 'Idanim' (now/at this time) is used.

The result of 'Laghavam' (lightness) is 'Sugrahata' (ease of capture/vulnerability), which is metaphorically implied by the word 'Laghavam'. And here, 'ease of capture' means being the object of their pride/belief that you are easy to handle. He refutes the doubt expressed regarding "affection for kinsmen," etc., with the words "For heroes..." The purport is: If either heroism or enmity were absent, then establishing an alternative reason (for withdrawal, like compassion) would be plausible.

भावी इतिहास में तो तुम्हारी अपकीर्ति बनी रहेगी ही परन्तु वर्तमान में भी शत्रु पक्ष के ये महारथी तुम्हारा उपहास करेंगे। इस भ्रातृहन्ता युद्ध से तुम्हें जो दुख है उसे न समझकर वे तो यही मानेंगे कि तुमने भय और कायरता के कारण युद्ध से पलायन किया है। इस प्रकार का अनादरपूर्ण कायरता का आरोप कोई भी वीर पुरुष सहन नहीं कर सकता विशेषरूप से जब अपने ही तुल्य बल के शत्रुओं द्वारा वह किया गया हो। और

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 chet" 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.

Objection: "Let the neutrals blame me if they will, but the great chariot-warriors like Bhishma and Drona will praise me for being compassionate." To this, He replies: The great chariot-warriors (Maharathas) like Bhishma, Drona, and Duryodhana will consider you to have desisted from battle out of 'fear' of Karna and others, not out of 'compassion'.

Objection: "Since they hold me in high esteem, how will they consider me frightened?" To this, He says: 'Yesham'—meaning those very Bhishma and others by whom you were 'Bahumatah'—meaning considered as "This Arjuna is endowed with many virtues"—those very Maharathas will consider you to have desisted out of fear; this is the syntax.

Therefore, after 'Bhutva' (having become), the phrase "desisted from war" is to be supplied. You will 'Yasyasi'—meaning attain—'Laghavam', which means being the object of disrespect. "Of everyone"—is to be supplied.

Alternatively: Having been highly esteemed previously by those very people, you will (now) attain lightness among those very same people.

Objection: "Those who have witnessed my prowess in the past will surely not speak like that; only the ignorant will. Even if they speak, what does it matter?" To this, He replies with 'Bhayat' (Out of fear). Those who are great chariot-warriors (Maharathas) will consider you to have desisted—withdrawn—from the battle out of fear.

Objection: "Since I have no fear, what will happen even if they consider me so?" To this, He replies with the half-verse beginning 'Yesham cha tvam'. You, who were 'Bahumatah'—highly esteemed for your virtues—to them, having been such, you will (now) attain 'Laghavam' (insignificance).

'Bhayat'—Out of fear of Karna and others, the great chariot-warriors (Maharathas) like Duryodhana and the rest will 'Mamsyante'—think or consider—you to have 'Uparatam'—withdrawn—from 'Ranat'—the battle, and not out of compassion.

And 'Yesham'—to whom, i.e., Duryodhana and others—you were 'Bahumatah'—meaning considered as "endowed with many virtues"—having been thus highly esteemed, you will again 'Yasyasi'—attain—'Laghavam', meaning insignificance (or smallness).

Moreover—

Even though you do not accept the war out of fear of the sin of killing your own kinsmen, yet these (people) do not know this so; He states this with 'Bhayat ranaduparatam' (Desisted from battle out of fear).

These great chariot-warriors (Maharathas), not knowing thus, will consider you to have desisted from battle out of fear of death; and in this way, you will attain 'Laghavam' (insignificance).

भयात् from fear? रणात् from the battle? उपरतम् withdrawn? मंस्यन्ते will think? त्वाम् thee? महारथाः the great carwarriors? येषाम् of whom? च and? त्वम् thou? बहुमतः much thought of? भूत्वा having been? यास्यसि will receive? लाघवम् lightness.Commentary Duryodhana and others will certainly think that you have fled from the battle from fear of Karna and others? but not through compassion and reverence for elders and teachers. Duryodhana and others who have shown great esteem to you on account of your chivalry? bravery and other noble alities? will think very lightly of you and treat you with contempt.

Moreover, maharathah, the great chariot-riders, Duryodhana and others; mamsyante, will think; tvam, of you; as uparatam, having desisted; ranat, from the fight; not out of compassion, but bhayat, out of fear of Karna and others; ca, and ; yasyasi laghavam, you will again fall into disgrace before them, before Duryodhana and others; yesam, to whom; tvam, you; bahumato bhutva, had been estimable as endowed with many alities.

Great warriors like Karna, Duryodhana, etc., hitherto held you in high esteem as a heroic enemy. Now by refraining from battle when it has begun, you will appear to them as despicable and easily defeatable. These great warriors will think of you as withdrawing from battle out of fear. Because turning away from battle does not happen in the case of brave enemies through affection etc., for relatives. It can happen only through fear of enemies.
Moreover