Bhagavad Gita - Chapter 2 - Shloka (Verse) 37

व्याख्या-- 'हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्'-- इसी अध्यायके छठे श्लोकमें अर्जुनने कहा था कि हमलोगोंको इसका भी पता नहीं है कि युद्धमें हम उनको जीतेंगे यह वे हमको जीतेंगे। अर्जुनके इस सन्देहको लेकर भगवान् यहाँ स्पष्ट कहते हैं कि अगर युद्धमें तुम कर्ण आदिके द्वारा मारे भी जाओगे तो स्वर्गको चले जाओगे और अगर युद्धमें तुम्हारी जीत हो जायगी तो यहां पृथ्वीका राज्य भोगोगे। इस तरह तुम्हारे तो दोनों ही हाथोंमें लड्डू हैं। तात्पर्य है कि युद्ध करनेसे तो तुम्हारा दोनों तरफ से लाभ-ही-लाभ है और युद्ध न करनेसे दोनों तरफसे हानि-ही-हानि है। अतः तुम्हें युद्धमें प्रवृत्त हो जाना चाहिये।

पक्षान्तरमें कर्ण आदि शूरवीरोंके साथ युद्ध करने पर या तो उनके द्वारा मारा जाकर ( तू ) स्वर्गको प्राप्त करेगा अथवा कर्णादि शूरवीरोंको जीतकर पृथिवीका राज्य भोगेगा। अभिप्राय यह कि दोनों तरहसे तेरा लाभ ही है। जब कि यह बात है इसलिये हे कौन्तेय युद्धके लिये निश्चय करके खड़ा हो जा अर्थात् मैं या तो शत्रुओंको जीतूँगा या मर ही जाऊँगा ऐसा निश्चय करके खड़ा हो जा।

"Then, in war, there is censure from neutral parties due to the killing of Gurus and others, and in desisting from it, there is censure from enemies; thus it is a 'rope binding at both ends' (a dilemma)." Raising this doubt, He says 'Yuddhe punah' (But in war...).

Since gain is certain in both victory and defeat, rising for the purpose of war is necessary; He states this with 'Tasmat' (Therefore).

For a Kshatriya of pure lineage who is prepared for war, desisting from it is not proper; He implies this with the address 'Kaunteya' (O Son of Kunti).

'In victory and defeat'—this is what is meant by 'in both ways'. Even though there is no certainty regarding victory etc., since there is a certainty of gain, He states the resultant meaning with 'Yatah' (Since/Therefore).

He clarifies the very state of being 'resolved' (Kritanishchaya) as "I will conquer [or die]."

Having stated the defect in the opposite case (refraining from war), He now speaks with the intention that there is benefit in every way in engaging in the war, with the words 'Hatah' (Slain), etc.

Slain by Karna and others, or having conquered Karna and others. Since it is so, therefore, having made the resolve "I will conquer the enemies or I will die," stand up.

By addressing him as 'Kaunteya' (Son of Kunti), He indicates that by conquering the enemies and gaining the kingdom, happiness must necessarily be bestowed upon Kunti by you.

Regarding what was said (earlier)—"Whether we should conquer them or they should conquer us"—He answers regarding that with 'Hato va' (Or slain).

For one standing in battle, either heaven or kingdom is assured; therefore, both alternatives are beneficial; this is the meaning.

If you are slain by enemies in this righteous war, then from that alone you will attain the supreme Nishreyasa (highest good/beatitude); or, having slain the enemies, you will enjoy a thornless kingdom. Since the duty known as 'war', when performed without desire for results, is the means to the supreme Nishreyasa, you will attain that supreme Nishreyasa as well.

Therefore, having resolved that "effort in war is the means to Moksha, characterized as the supreme goal of human life," stand up for that purpose. The intention is that for you, the son of Kunti, this alone is proper.

He now states the manner of performing war for one desirous of liberation—

And regarding what was said—"Nor do we know which is better for us, whether we should conquer them or they should conquer us" (Gita 2.6)—He answers that with 'Hato va' (Slain or...).

The meaning is that in both alternatives, there is gain for you alone.

He introduces the verse 'hato vā' (or killed...) as the remainder of the sentence of the previous verse—'ata' (therefore), etc. In both ways, it is your gain indeed; this is the idea. Although addressed to Arjuna with 'you will obtain', 'you will enjoy', the general statement 'of a hero' etc. is to inform that the killing of Bhishma etc., being the cause of his good, is not a cause for grief. By 'shreyas' (good), He includes heaven, kingdom, happiness, and liberation as desired. Since the human goal is not attained merely by being killed, 'dharmayuddhe' (in righteous war) is said. 'Tata eva'—meaning, only from the killing established by scripture as a means to the good. 'Paramaniśśreyasam' (supreme beatitude)—here the word 'svarga' (heaven) refers to the supreme beatitude or its place, due to the context of immortality. Just as 'He, having risen from this world with this very intelligent Self, having obtained all desires in that heavenly world, became immortal' (Aitareya Up. 3.4), 'He gets established in the infinite, unconquerable heavenly world' (Kena Up. 4.34), 'Heavenly worlds enjoy immortality' (Katha 1.1.13); and because the statement is addressed to Arjuna who disregarded petty heaven with 'kingdom or lordship over gods' (2.8), this indeed is the meaning—this is the idea. 'Parān vā hatvā' (or having killed enemies)—the victory over great charioteers like Bhishma, Drona, Karna, etc., is not possible without killing—this is the idea. By 'having won' and 'you will enjoy', the result 'akaṇṭakam' (thornless) is stated. For even if kingdom is achieved while adversaries are awake, it would not be for enjoyment—this is the idea. To exclude the culmination merely in the enjoyment of kingdom which was disregarded by Arjuna, he says 'anabhisamhita' (unintended/desireless), etc. For a seeker of liberation, enjoyment of kingdom etc. is incidental. He states the purport of the address (Kaunteya)—'kuntīputrasya' etc. 'A Kshatriya princess gives birth to death (for enemies? / a hero)'—this is indeed well-known. For the son of a lioness should not follow the behavior of a young deer; nor should the interruption of great Dharma be done by you born of a pure field—this is the idea.

इस युद्ध में अर्जुन का पक्ष धर्म का होने से युद्ध करना उसके लिये सभी दृष्टियों से उचित था। युद्ध में मृत्यु होने पर उस वीर को स्वर्ग की प्राप्ति होगी और विजयी होने पर वह पृथ्वी का राज्य वैभव भोगेगा। मृत्योपरान्त धर्म के लिये युद्ध करने वाले पराक्रमी शूरवीर की भांति भी स्वर्ग का सुख भोगेगा। इसलिये अब तक जितने भी तर्क दिये गये हैं उन सबका निष्कर्ष इस वाक्य में है युद्ध का निश्चय कर तुम खड़े हो जाओ।जिस परिस्थिति विशेष में गीता का उपदेश दिया गया है उसके सन्दर्भ में युद्ध करने की सलाह न्यायोचित हैं परन्तु सामान्य परिस्थितियों में श्रीकृष्ण के इस दिव्य आह्वान का अर्थ होगा कि सभी प्रकार की मानसिक दुर्बलताओं को त्याग कर मनुष्य को अपने जीवन संघर्षों में आने वाली चुनौतियों का सामना साहस तथा दृढ़ता के साथ विजय के लिये करना चाहिये। इस प्रकार गीता का उपदेश किसी व्यक्ति विशेष के लिये न होकर सम्पूर्ण विश्व की मानव जाति के लिये उपयोगी और कल्याणकारी सिद्ध होगा।जिस भाव को हृदयस्थ करके युद्ध करना चाहिये उसे अब सुनो

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.

"Then, in war, there is censure from neutral parties due to the killing of Gurus and others, and in desisting from it, there is censure from enemies; thus it is a 'rope binding at both ends' (a dilemma)." Raising this doubt, He says that since gain is certain in both victory and defeat, rising for the purpose of war is indeed necessary.

The first half (of the verse) is clear. Since there is gain for you in both ways, therefore, being resolved that "I will conquer the enemies or I will die," stand up for battle; because even though there is doubt regarding which specific result (will occur), the duty to fight is certain.

By this, the statement "Nor do we know which is better for us..." (Gita 2.6) is refuted.

Objection: "If there is a possibility of death and a possibility of suffering in war, then what does it matter about infamy etc.?" If this is asked, He answers with 'Hato va' (Slain or...).

The word 'va' (or) is for an alternative, because there is an absence of the [sole] possibility of being killed (i.e., death is not certain). If perchance you are slain, then you will attain heaven. Or, having conquered—even if there is a possibility of suffering etc. [in the process]—you will enjoy the earth. The idea is that then [upon victory] there will be a cessation of suffering.

Therefore, being 'Kritanishchaya' (resolved) for battle, 'Uttishtha' (stand up)—meaning, become ready.

'Hato va prapsyasi svargam'—(means) being slain, you will attain heaven. 'Jitva va'—or having conquered the heroes like Karna and others, you will enjoy the earth. The intention is that in both ways, it is indeed a gain for you.

Since it is so, 'Tasmat'—therefore, stand up, O Kaunteya, 'Kritanishchaya' (resolved) for war. The meaning is: having made the resolve, "I will conquer the enemies or I will die."

Now, regarding the idea that "War is one's own duty"—listen to this advice for one fighting with such an understanding—

And regarding what was stated—"Nor do we know which is better for us" (Gita 2.6)—He answers that with 'Hato va' (Slain or...).

You will attain heaven, or having conquered, you will enjoy the earth.

The sentiment is that in both alternatives, there is gain for you.

हतः slain? वा or? प्राप्स्यसि (thou) wilt obtain? स्वर्गम् heaven? जित्वा having conered? वा or? भोक्ष्यसे (thou) wilt enjoy? महीम् the earth? तस्मात् therefore? उत्तिष्ठ stand up? कौन्तेय O son of Kunti? युद्धाय for fight? कृतनिश्चयः resolved.Commentary In either case you will be benefited. Therefore? stand up with the firm resolution I will coner the enemy or die.

Again, by undertaking the fight with Karna and others, va, either; hatah, by being killed; prapsyasi, you will attain; svargam, heaven; or jitva, by winning over Karna and other heroes; bhoksyase, you will enjoy; mahim, the earth. The purport is that in either case you surely stand to gain. Since this is so, Kaunteya, O son of Kunti; tasmat, therefore; uttistha, rise up; krta-niscayah, with determination; yuddhaya, for fighting, i.e. with the determination, 'I shall either defeat the enemies or shall die.'

If you are slain in a righteous war by enemies, you shall thery attain supreme bliss. Or, slaying the enemies, you shall enjoy this kingdom without obstacles. As the duty called war, when done without attachment to the fruits, becomes the means for winning supreme bliss, you will attain that supreme bliss. Therefore, arise, assured that engagement in war (here the duty) is the means for attaining release, which is known as man's supreme goal. This alone is suitable for you, the son of Kunti. This is the purport.
Sri Krsna then explains to the aspirant for liberation how to conduct oneself in war.