Changes

Atma (it resides in body); Nityam->Eternal ; "Na Tvam sochitu arhasi".. THis is a common refrain of Krishna in many slokas, which implies that "you do not grieve"! Here Krishna says that Self(Jeevatma) exists in everyone's body and even when all this bodies perish, the atma(s) in them do not perish. Note that, Krishna says there is Jeevatma in everyone's body and it's not that ONE atma pervades all bodies! This is in response to Arjuna's doubt: 'I am understanding about the perishability of body as per krishan's slokas below. Now, everybody in this world seems different. One person varies from another in appearance, personality, esteem, joys and sorrows etc. So, is there a difference in the Jeevatmas nature too among people? i.e is one jeevatma's nature different from another?? Is one jeevatma eternal and the other not? ". In response, Krishna tells this sloka that the atmas residing in all bodies are eternal and do not perish, when the body perishes. Now, another question arises, when the bodies are different (color, sex, creed, appearance etc), how come the atma is same?? To remove this doubt only Sri Krishna tells that the atman or dehi in every body or deham is eternal. We are witnessing changes on the body but the soul remains the same. To understand this we should examine closely our daily habits and experiences. We see variety of persons. Some are fair, some black, some tall, some short, some females, some males, some animals, etc. but all these differences do not change our habits. One may be a millionaire and another a poor. But both see with their eyes only and hear with their ears. There is no difference in these functions. Educated or illiterate, one has to eat with his mouth only. So, God has not permitted any difference in certain basic functions. We eat varieties of food and vegetables. They remain so till what we eat reaches the throat. After this the body assimilates them as protein, vitamin or carbohydrates. This is scientific fact. We do not eat as such fat or proteins. So, all differences are in the external appearance only, such as brinjal [butter fruit] or lady s finger [okra]. The body, however, takes only the essence. So, only those, which appear different, are all destroyed and atman, which is identical in every creature, is eternal. So Arjuna need not to worry that he may be destroying a destroyable atman. So, in this sloka Krishna says, that Arjuna need not show grief. (Note that as per bodily conception of relations, we do have to show compassion, affection etc, but if we limit to just bodily ideas, then we end up being selfish about self, family etc, but if we look at if from jeevatma conception, our compassion will not be limited just to few, but to everybody! and it will also ensure we understand the sense of duty without getting over emotional and binding). If we distinguish atman from body, then we can be of real help to not merely our relatives but to everyone suffering. Relatives are body related. Only a perspective that all atmans are same can make us render help to all. That is why in any calamity, there are some persons who concentrate on the things to do and do not go emotional. Such duty minded persons are of real help. Though the soul is immortal, violence is not encouraged, but at the time of war it is not discouraged when there is actual need for it. That need must be justified in terms of the sanction of the Lord, and not capriciously.<blockquote>स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।  धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥</blockquote><blockquote>sva-dharmam api cāvekṣya na vikampitum arhasi dharmyād dhi yuddhāc chreyo ’nyat kṣatriyasya na vidyate ॥ 2-31 ॥</blockquote>"Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation." In the previous slokas Krishna adviced that Arjuna should not show love and undue attention to the body, since it is temporary. In this slokam, he focusses on the importance of doing one's dharma. As a Kshatriya, it is Arjuna's duty to fight. There is no other way for Moksham for a Kshatriya. Now, there is a seeming "controversy" here. Here, Krishna says to Arjuna that he has to fight the war, if he wants to gain Moksham. In some quarters, Gita is incorrectly potrayed as a "war goading" book, which resulted in Mahabharat war. The question is, is "fighting war" the only way for Arjuna to gain moksham?? Not exactly. Krishna is telling Arjuna to do his Dharma. And Kshatriya's duty is to fight a "righteous" war and not run away. Had Krishna given Gita to a non-kshatriya, it would have been a different dharma (and not war). Another question, doesn't war involve killing and pain to other beings?? So, how would it be construed as a path to Moksham?? The reality is, there are different kinds of "Himsa" in this world (e.g. for example surgery on a body, mental agony, woman giving birth to a child etc, grabbing property from a family etc). Himsa is something which gives pain not just for the present but also in the future. So, in this war, all the warriors who are fighting get "veera" swargam. As long as Arjuna is fighting a war justly and also a just war(whose end is just) then it's his dharma and is assured of Moksham. Out of the four orders of social administration, the second order, for the matter of good administration, is called ksatriya. Ksat means hurt. One who gives protection from harm is called ksatriya (trayate--to give protection). There are two kinds of svadharmas, specific duties. As long as one is not liberated, one has to perform the duties of that particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's sva-dharma--specific duty--becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brahmanas and ksatriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varnasrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varnasrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in

Atma (it resides in body); Nityam->Eternal ; "Na Tvam sochitu arhasi".. THis is a common refrain of Krishna in many slokas, which implies that "you do not grieve"! Here Krishna says that Self(Jeevatma) exists in everyone's body and even when all this bodies perish, the atma(s) in them do not perish. Note that, Krishna says there is Jeevatma in everyone's body and it's not that ONE atma pervades all bodies! This is in response to Arjuna's doubt: 'I am understanding about the perishability of body as per krishan's slokas below. Now, everybody in this world seems different. One person varies from another in appearance, personality, esteem, joys and sorrows etc. So, is there a difference in the Jeevatmas nature too among people? i.e is one jeevatma's nature different from another?? Is one jeevatma eternal and the other not? ". In response, Krishna tells this sloka that the atmas residing in all bodies are eternal and do not perish, when the body perishes. Now, another question arises, when the bodies are different (color, sex, creed, appearance etc), how come the atma is same?? To remove this doubt only Sri Krishna tells that the atman or dehi in every body or deham is eternal. We are witnessing changes on the body but the soul remains the same. To understand this we should examine closely our daily habits and experiences. We see variety of persons. Some are fair, some black, some tall, some short, some females, some males, some animals, etc. but all these differences do not change our habits. One may be a millionaire and another a poor. But both see with their eyes only and hear with their ears. There is no difference in these functions. Educated or illiterate, one has to eat with his mouth only. So, God has not permitted any difference in certain basic functions. We eat varieties of food and vegetables. They remain so till what we eat reaches the throat. After this the body assimilates them as protein, vitamin or carbohydrates. This is scientific fact. We do not eat as such fat or proteins. So, all differences are in the external appearance only, such as brinjal [butter fruit] or lady s finger [okra]. The body, however, takes only the essence. So, only those, which appear different, are all destroyed and atman, which is identical in every creature, is eternal. So Arjuna need not to worry that he may be destroying a destroyable atman. So, in this sloka Krishna says, that Arjuna need not show grief. (Note that as per bodily conception of relations, we do have to show compassion, affection etc, but if we limit to just bodily ideas, then we end up being selfish about self, family etc, but if we look at if from jeevatma conception, our compassion will not be limited just to few, but to everybody! and it will also ensure we understand the sense of duty without getting over emotional and binding). If we distinguish atman from body, then we can be of real help to not merely our relatives but to everyone suffering. Relatives are body related. Only a perspective that all atmans are same can make us render help to all. That is why in any calamity, there are some persons who concentrate on the things to do and do not go emotional. Such duty minded persons are of real help. Though the soul is immortal, violence is not encouraged, but at the time of war it is not discouraged when there is actual need for it. That need must be justified in terms of the sanction of the Lord, and not capriciously.<blockquote>स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।  धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥</blockquote><blockquote>sva-dharmam api cāvekṣya na vikampitum arhasi dharmyād dhi yuddhāc chreyo ’nyat kṣatriyasya na vidyate ॥ 2-31 ॥</blockquote>"Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation." In the previous slokas Krishna adviced that Arjuna should not show love and undue attention to the body, since it is temporary. In this slokam, he focusses on the importance of doing one's dharma. As a Kshatriya, it is Arjuna's duty to fight. There is no other way for Moksham for a Kshatriya. Now, there is a seeming "controversy" here. Here, Krishna says to Arjuna that he has to fight the war, if he wants to gain Moksham. In some quarters, Gita is incorrectly potrayed as a "war goading" book, which resulted in Mahabharat war. The question is, is "fighting war" the only way for Arjuna to gain moksham?? Not exactly. Krishna is telling Arjuna to do his Dharma. And Kshatriya's duty is to fight a "righteous" war and not run away. Had Krishna given Gita to a non-kshatriya, it would have been a different dharma (and not war). Another question, doesn't war involve killing and pain to other beings?? So, how would it be construed as a path to Moksham?? The reality is, there are different kinds of "Himsa" in this world (e.g. for example surgery on a body, mental agony, woman giving birth to a child etc, grabbing property from a family etc). Himsa is something which gives pain not just for the present but also in the future. So, in this war, all the warriors who are fighting get "veera" swargam. As long as Arjuna is fighting a war justly and also a just war(whose end is just) then it's his dharma and is assured of Moksham. Out of the four orders of social administration, the second order, for the matter of good administration, is called ksatriya. Ksat means hurt. One who gives protection from harm is called ksatriya (trayate--to give protection). There are two kinds of svadharmas, specific duties. As long as one is not liberated, one has to perform the duties of that particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's sva-dharma--specific duty--becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brahmanas and ksatriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varnasrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varnasrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in

accordance with varnasrama-dharma serves to elevate one to a higher status of life.<blockquote>यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।  सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥</blockquote><blockquote>yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam ॥ 2-32 ॥</blockquote>"O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them unhindered the doors of the heavenly planets." The impending war is happening by itself, on its own, without any solicitation on the part of Arjuna. Thus when it happens he and his brothers will be fighting on the side of righteousness which constitutes the means for acquiring heavenly happiness without obstacles. Such a war can only be fought by the most fortunate of ksatriyas and Arjuna should understand his good fortune. Krishna continues mentioning about the importance of Dharma here. He says Arjuna is facing this war, not out of his own making, but by "yaddrachaya" (Fate, God's grace), which is a gateway to heaven, which is a blessing for the great and righteous Kshatriyas. Now that question arises, which "swargam" is Krishna referring to here? Is it Indra lokam etc?? No. Krishna is referring to Moksham here. **This also point out to how to qualify a decision - Before we engage ourselves in any work we will have to see these points: Is this  legally allowed? After starting the work, will there be need for any unlawful activities? Is the objective a virtuous one or evil? Is there precedence by elders? These four points are required to be examined before we embark on any activity. In the present context, the fighting of this war has to answer all these quest <nowiki>**</nowiki> Referring to Dharma Yuddham - The Lord himself went to war against tyrannical demons to protect Dharma. For e.g. Rama, Nrusimha, Vamana etc. In the Parasara-smrti or religious codes made by Parasara, the great sage and father of Vyasadeva, it is stated: ksatriyo hi praja raksan sastra-panih pradandayan nirjitya para-sainyadi ksitim dharmena palayet "The ksatriya's duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world." Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets whose doors were wide open to him. Fighting would be for his benefit in either case.<blockquote>अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥</blockquote><blockquote>atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi ॥ 2-33 ॥</blockquote>"If, however, you do not perform your duty of fighting for dharma, then you will certainly incur paap for neglecting your duties and lose your reputation as a fighter." In the previous two slokas, Krishna explained to Arjuna that it is imperative for him to follow his dharma as Kshatriya and fight the war which has come upon him as "yaddhrachaya" (thru divine chance) and that by doing so, he will achieve Moksham. In this sloka and the next, Krishna says the paap that will befall Arjuna if he does NOT fight the war. By listing the difficulties and sorrows he would encounter if he slipped from his expected duty, Sri Krishna is encouraging him to fight. In any act we have to state the benefits by doing that and the ill effects by not doing. By judging both one

accordance with varnasrama-dharma serves to elevate one to a higher status of life.<blockquote>यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।  सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥</blockquote><blockquote>yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam ॥ 2-32 ॥</blockquote>"O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them unhindered the doors of the heavenly planets." The impending war is happening by itself, on its own, without any solicitation on the part of Arjuna. Thus when it happens he and his brothers will be fighting on the side of righteousness which constitutes the means for acquiring heavenly happiness without obstacles. Such a war can only be fought by the most fortunate of ksatriyas and Arjuna should understand his good fortune. Krishna continues mentioning about the importance of Dharma here. He says Arjuna is facing this war, not out of his own making, but by "yaddrachaya" (Fate, God's grace), which is a gateway to heaven, which is a blessing for the great and righteous Kshatriyas. Now that question arises, which "swargam" is Krishna referring to here? Is it Indra lokam etc?? No. Krishna is referring to Moksham here. **This also point out to how to qualify a decision - Before we engage ourselves in any work we will have to see these points: Is this  legally allowed? After starting the work, will there be need for any unlawful activities? Is the objective a virtuous one or evil? Is there precedence by elders? These four points are required to be examined before we embark on any activity. In the present context, the fighting of this war has to answer all these quest <nowiki>**</nowiki> Referring to Dharma Yuddham - The Lord himself went to war against tyrannical demons to protect Dharma. For e.g. Rama, Nrusimha, Vamana etc. In the Parasara-smrti or religious codes made by Parasara, the great sage and father of Vyasadeva, it is stated: ksatriyo hi praja raksan sastra-panih pradandayan nirjitya para-sainyadi ksitim dharmena palayet "The ksatriya's duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world." Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets whose doors were wide open to him. Fighting would be for his benefit in either case.<blockquote>अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥</blockquote><blockquote>atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi ॥ 2-33 ॥</blockquote>"If, however, you do not perform your duty of fighting for dharma, then you will certainly incur paap for neglecting your duties and lose your reputation as a fighter." In the previous two slokas, Krishna explained to Arjuna that it is imperative for him to follow his dharma as Kshatriya and fight the war which has come upon him as "yaddhrachaya" (thru divine chance) and that by doing so, he will achieve Moksham. In this sloka and the next, Krishna says the paap that will befall Arjuna if he does NOT fight the war. By listing the difficulties and sorrows he would encounter if he slipped from his expected duty, Sri Krishna is encouraging him to fight. In any act we have to state the benefits by doing that and the ill effects by not doing. By judging both one

has to conclude to perform an action. Krishna terms this war as "Sangraamam" and not "Yuddham", in this slokam. Why? Because the war has already started and the armies ready to battle! Yudhdham means it could start even next day or after. But sangramam means that is already started and when both sides are aligned and ready to fight. Peace efforts could have been initiated before start of a fight but not after it had started. Such efforts before the fight began would be appreciated; but after it had started any such efforts would be branded as act of cowardice. So Sri Krishna cautions that if Arjuna decided to withdraw from the war, he will be defamed and then he would also be slipping from his expected dharma, resulting in paapa to accumulate. So by abandoning the fight he will fail in his swadharmam, that is his duty as Kshatriya to fight, and lose kirti or fame. Even if he does not care for the fame, paap or paap will accrue for slipping from swadharma. Sri Krishna lists the two, swadharma and kirti, as necessities for life in this world and in the nether world. Sri Krishna uses the words dharmyam sangraman, which means fight performed righteously. This war is for establishing dharma, it is to be performed legally and the outcome also is for dharma, a high objective. Since Arjuna, desirous of preservation of dharma, this is a holy and upright war. The word sangramam is used instead of yudhdham. . Why? Because it is as per the law, dharma shastras, the results are worth it. If he doesn't fight this battle - all the fame(Keerti) he achieved in the past as a warrior will be gone, giving up his "svadharma" as a Kshatriya, he will incur Paapa (Paapam Avaapsyaasi). If through injudicious sentiment or bewildered ignorance Arjuna should fail to perform his prescribed duty as a ksatriya by fighting for the sake of righteousness; he would lose a most excellent opportunity of attaining the heavenly spheres, he would lose his reputation as a hero and he would have to accept great impure reaction.Losing Fame and Name (Keerti) is a big loss in this Lokam for a Kshatriya and Arjuna will lose it, if he doesn't battle. Not only that, even in the other worlds, Arjuna will be at loss, since by shirking his duty , he incurs paap and doesn't gain swargam. Karma Yogam basically is doing one's duty as per his "ashrama dharma" (Varanaashrama) and that leads to Bhakti Yogam. If Arjuna is shedding his basic duty, he is not doing either Karma or Bhakti yogam and that leads him to paap. **Abide by swadharma is what is advocated.<blockquote>अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥</blockquote><blockquote>akīrtiṁ cāpi bhūtāni kathayiṣyanti te ’vyayām sambhāvitasya cākīrtir maraṇād atiricyate</blockquote>"Creatures will always speak of your infamy, and for a respectable person, dishonor is worse than death." In this slokam, Krishna continues detailing the ills which would befall if Arjuna runs away from the war. He says that Arjuna will lose his honor and reputation as great warrior which he gained from all times (avyaayam) and be (kaithshyanti) ridiculed by all people (Bhutaani) that he has run away from the battle. This infamy will be worse than death for somebody as honored and reputable as Arjuna. For a wise man, discrimination(vivekam), courage, bravery, calmness and caution all need to be prevalent. Arjuna cannot say that he doesn't care about his reputation and run away. It may be ok for a common man, but for a great personality like Arjuna with a legacy of honor, it will come off poorly. Not only will happiness and fame elude him if he disregards his duty as a ksatriya but the world opinion of those competent to judge and those incompetent as well will chastise him and speak of his act of disgrace public and privately. They will say Arjuna was a coward for when the battle was about to begin he gave only excuses and retreated hastily from the battlefield. The Supreme Lord Krishna is telling him that forever history will brand him for cowardice. If Arjuna was to reply that what the public think is of no consequence to him, the Supreme Lord neutralises that by stating that for a person of honour possessing the qualities of heroism, determination, puissance, courage etc. which are all contrary to cowardice to have to accept infamy is worse than death. If he was to acquire disgrace of this kind death for him would certainly be much better. If reasoning further one was to present the question of how ignominy could attach itself to one who is already a renowned hero and whose resignation from the battle field is prompted only by motives of respect for elders and compassion to friends and relatives then the next verse 34 neutralises that argument.

has to conclude to perform an action. Krishna terms this war as "Sangraamam" and not "Yuddham", in this slokam. Why? Because the war has already started and the armies ready to battle! Yudhdham means it could start even next day or after. But sangramam means that is already started and when both sides are aligned and ready to fight. Peace efforts could have been initiated before start of a fight but not after it had started. Such efforts before the fight began would be appreciated; but after it had started any such efforts would be branded as act of cowardice. So Sri Krishna cautions that if Arjuna decided to withdraw from the war, he will be defamed and then he would also be slipping from his expected dharma, resulting in paapa to accumulate. So by abandoning the fight he will fail in his swadharmam, that is his duty as Kshatriya to fight, and lose kirti or fame. Even if he does not care for the fame, paap or paap will accrue for slipping from swadharma. Sri Krishna lists the two, swadharma and kirti, as necessities for life in this world and in the nether world. Sri Krishna uses the words dharmyam sangraman, which means fight performed righteously. This war is for establishing dharma, it is to be performed legally and the outcome also is for dharma, a high objective. Since Arjuna, desirous of preservation of dharma, this is a holy and upright war. The word sangramam is used instead of yudhdham. . Why? Because it is as per the law, dharma shastras, the results are worth it. If he doesn't fight this battle - all the fame(Keerti) he achieved in the past as a warrior will be gone, giving up his "svadharma" as a Kshatriya, he will incur Paapa (Paapam Avaapsyaasi). If through injudicious sentiment or bewildered ignorance Arjuna should fail to perform his prescribed duty as a ksatriya by fighting for the sake of righteousness; he would lose a most excellent opportunity of attaining the heavenly spheres, he would lose his reputation as a hero and he would have to accept great impure reaction.Losing Fame and Name (Keerti) is a big loss in this Lokam for a Kshatriya and Arjuna will lose it, if he doesn't battle. Not only that, even in the other worlds, Arjuna will be at loss, since by shirking his duty , he incurs paap and doesn't gain swargam. Karma Yogam basically is doing one's duty as per his "ashrama dharma" (Varanaashrama) and that leads to Bhakti Yogam. If Arjuna is shedding his basic duty, he is not doing either Karma or Bhakti yogam and that leads him to paap. **Abide by swadharma is what is advocated.<blockquote>अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥</blockquote><blockquote>akīrtiṁ cāpi bhūtāni kathayiṣyanti te ’vyayām sambhāvitasya cākīrtir maraṇād atiricyate</blockquote>"Creatures will always speak of your infamy, and for a respectable person, dishonor is worse than death." In this slokam, Krishna continues detailing the ills which would befall if Arjuna runs away from the war. He says that Arjuna will lose his honor and reputation as great warrior which he gained from all times (avyaayam) and be (kaithshyanti) ridiculed by all people (Bhutaani) that he has run away from the battle. This infamy will be worse than death for somebody as honored and reputable as Arjuna. For a wise man, discrimination(vivekam), courage, bravery, calmness and caution all need to be prevalent. Arjuna cannot say that he doesn't care about his reputation and run away. It may be ok for a common man, but for a great personality like Arjuna with a legacy of honor, it will come off poorly. Not only will happiness and fame elude him if he disregards his duty as a ksatriya but the world opinion of those competent to judge and those incompetent as well will chastise him and speak of his act of disgrace public and privately. They will say Arjuna was a coward for when the battle was about to begin he gave only excuses and retreated hastily from the battlefield. The Supreme Lord Krishna is telling him that forever history will brand him for cowardice. If Arjuna was to reply that what the public think is of no consequence to him, the Supreme Lord neutralises that by stating that for a person of honour possessing the qualities of heroism, determination, puissance, courage etc. which are all contrary to cowardice to have to accept infamy is worse than death. If he was to acquire disgrace of this kind death for him would certainly be much better. If reasoning further one was to present the question of how ignominy could attach itself to one who is already a renowned hero and whose resignation from the battle field is prompted only by motives of respect for elders and compassion to friends and relatives then the next verse 34 neutralises that argument.<blockquote>भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥</blockquote><blockquote>bhayād raṇād uparataṁ maṁsyante tvāṁ mahā-rathāḥ yeṣāṁ ca tvaṁ bahu-mato bhūtvā yāsyasi lāghavam</blockquote>"The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you irrelevant." "Astaana Sneham" - Showing compassion to the wrong places and towards the wrong people, like Arjuna is doing by showing compassion etc towards Duryodhana etc. In this slokam, Krishna responds to Arjuna's doubt from the previous slokam. Arjuna asks how can he get dishonor when he is withdrawing from the battle only out of love and compassion towards his relatives and avoiding bloodshed. Krishna responds about Arjuna(Tvam), the mahaarathis(warriors like Duryodhan, Karna) etc will think (manyate) that out of fear (bhayaat) that you ran (uparatam) from the battle (ranaat) and for those (yesham bhutvah) who have been thinking greatly (bahumata) of you, will think in the futurue (yaasyasi) lightly (laagavam) of you and treat you with contempt. Despite going through many humilations in losing the kingdom through treachery etc, Arjuna and other pandavas didn't lose their honor or reputation as great warriors among the common people, because they behaved with honor! Now, running away from the battle, would make him lose all the reputation. There is a thin dividing line between "patience and compassion" and "cowardly and weak". If somebody is very patient and tolerant, it can be sometimes miscontrued as weakness and cowardliness. In this case, it's possible that great understanding souls like Bheeshma and Drona would understand Arjuna's dilemma, but "Duryodhana and Karna etc" would not think it that way. Now, Arjuna says, he doesn't care about what Duryodhan etc thinks and would prefer to not battle. Krishna says, it's not just about Duryodhana, but even the common man will perceive Arjuna as running away from battle and not doing his duty. We should thus understand to differentiate between mercy and patience on one hand and incompetence and cowardice on the other.

2-35: bhayad ranad uparatam mamsyante tvaam maha-rathah yesham ca tvam bahu-matah: bhutva yaasyasi laaghavam "The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you irrelevant." "Astaana Sneham" - Showing compassion to the wrong places and towards the wrong people, like Arjuna is doing by showing compassion etc towards Duryodhana etc. In this slokam, Krishna responds to Arjuna's doubt from the previous slokam. Arjuna asks how can he get dishonor when he is withdrawing from the battle only out of love and compassion towards his relatives and avoiding bloodshed. Krishna responds about Arjuna(Tvam), the mahaarathis(warriors like Duryodhan, Karna) etc will think (manyate) that out of fear (bhayaat) that you ran (uparatam) from the battle (ranaat) and for those (yesham bhutvah) who have been thinking greatly (bahumata) of you, will think in the futurue (yaasyasi) lightly (laagavam) of you and treat you with contempt. Despite going through many humilations in losing the kingdom through treachery etc, Arjuna and other pandavas didn't lose their honor or reputation as great warriors among the common people, because they behaved with honor! Now, running away from the battle, would make him lose all the reputation. There is a thin dividing line between "patience and compassion" and "cowardly and weak". If somebody is very patient and tolerant, it can be sometimes miscontrued as weakness and cowardliness. In this case, it's possible that great understanding souls like Bheeshma and Drona would understand Arjuna's dilemma, but "Duryodhana and Karna etc" would not think it that way. Now, Arjuna says, he doesn't care about what Duryodhan etc thinks and would prefer to not battle. Krishna says, it's not just about Duryodhana, but even the common man will perceive Arjuna as running away from battle and not doing his duty. We should thus understand to differentiate between mercy and patience on one hand and incompetence and cowardice on the other.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥

2-36: avacya vAdams-ca bahun! vadisyanti tava-ahitah: nindan-tas tava samarthyam ! tato dukha-taram nu kim "Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? This slokam is also advising Arjuna not to show "Astaana Sneham". His enemies(ahitAh) will talk (vaadan cya) a lot (Bahun Vadishyanti) of unkind and fabricated (avAcya) words. His abilities (saamarthyam) will be vilified (nindantah). For Arjuna who is so proud about his prowess and "Gandhivaam" would not be able to suffer this ignominy of being humilated by his enemies with slanderous remarks. That is what Krishna is warning Arjuna against. When a friend or wellwishers pass remarks like it, we can tolerate it, because they are close ones. But, when a enemy is vilifiying, a warrior like Arjuna cannot bear it. Now, Arjuna may think, Ok, so what if my enemies poke fun at me. Krishna also gives a vieled warning here, saying that Arjuna may then get provoked and fight the war and if he does so, then he will be potrayed as someone who is fighting due to being slighted and not for the people. A question may arise : Krishna himself "ran away" from battle with Jarasandha and went and built Dwarka city. Arjuna may have the question on why he is suggesting Arjuna to fight and not quit. Sri Krishna was born in Gokulam and after ten years, He lived in Mathura for some years. But King Jarasanda invaded Mathura several times. Seventeen times he invaded and Sri Krishna defeated him every time. Sri Krishna requested His brother Sri Balarama, to go to west seashore and reclaim land from the sea and establish a new city of Dwaraka. Sri Balarama did not agree. When next time Jarasanda invaded Mathura, Sri Krishna ran away from Mathura. Arjuna remembered this incident. But there are two main differences in the two incidents. Firstly, rules, which we follow, cannot be applied on the Lord. Secondly, Sri Krishna had vanquished Jarasanda several times and He was merely acting as though He was running away from Jarasanda out of fear. Here, for Arjuna this is the first time to fight with these people. So, how can he run away and compare this with Sri Krishna s action?

avācya-vādāṁś ca bahūn vadiṣyanti tavāhitāḥ nindantas tava sāmarthyaṁ tato duḥkha-taraṁ nu kim

 

"Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? This slokam is also advising Arjuna not to show "Astaana Sneham". His enemies(ahitAh) will talk (vaadan cya) a lot (Bahun Vadishyanti) of unkind and fabricated (avAcya) words. His abilities (saamarthyam) will be vilified (nindantah). For Arjuna who is so proud about his prowess and "Gandhivaam" would not be able to suffer this ignominy of being humilated by his enemies with slanderous remarks. That is what Krishna is warning Arjuna against. When a friend or wellwishers pass remarks like it, we can tolerate it, because they are close ones. But, when a enemy is vilifiying, a warrior like Arjuna cannot bear it. Now, Arjuna may think, Ok, so what if my enemies poke fun at me. Krishna also gives a vieled warning here, saying that Arjuna may then get provoked and fight the war and if he does so, then he will be potrayed as someone who is fighting due to being slighted and not for the people. A question may arise : Krishna himself "ran away" from battle with Jarasandha and went and built Dwarka city. Arjuna may have the question on why he is suggesting Arjuna to fight and not quit. Sri Krishna was born in Gokulam and after ten years, He lived in Mathura for some years. But King Jarasanda invaded Mathura several times. Seventeen times he invaded and Sri Krishna defeated him every time. Sri Krishna requested His brother Sri Balarama, to go to west seashore and reclaim land from the sea and establish a new city of Dwaraka. Sri Balarama did not agree. When next time Jarasanda invaded Mathura, Sri Krishna ran away from Mathura. Arjuna remembered this incident. But there are two main differences in the two incidents. Firstly, rules, which we follow, cannot be applied on the Lord. Secondly, Sri Krishna had vanquished Jarasanda several times and He was merely acting as though He was running away from Jarasanda out of fear. Here, for Arjuna this is the first time to fight with these people. So, how can he run away and compare this with Sri Krishna s action?

2-37: hato va prapsyasi svargam jitva va bhoksyase mahim tasmad uttistha kaunteya yuddhaya krta-niscayah "O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination." "Tasmad Uttishtha Kaunteya" - Thus! exhorts Krishna to Arjuna to Stand up with determination (krta) to fight (YuddhAya), in this slokam. If you get killed, you will achieve Swargam (Hatoh VA prApasyasi Svargam) and if you win, you will enjoy this worldly kingdom (jitA vA bhoksyase mahim). If you don't fight, you will not achieve either glory here nor in other worlds. He addresses Arjuna as "Kunti Putra" (Kaunteya), because Kunti is renowed for her courage and devotion. In addition, Kunti is Krishna's dear aunty and as such it becomes Krishna's responsibility to protect Krishna. Related comments: Some may say that Asoka gave up war and violence, whereas Krishna is prompting Arjuna for war. Asoka actually gave up wars etc, after fighting numerous wars. Whereas Arjuna's Dharma here is to wage war against Kauravas to protect his people and ensure the kingdom is not ruled by crooked Kauravas. In addition, when both opposition factions are in agreement to call of war, it may make sense to back off (eg: Alexander and Paurus etc), but in this case, there is no such signal from Kauravas. Another question is, Arjuna didn't have similar qualms when warring with Kauravas in the past (Virata yuddham during vanavas), but why is he having the fear now?? In the past, he didn't have to worry about killing Drona or Bheeshma or other close relatives, so there was no issue.

2-37: hato va prapsyasi svargam jitva va bhoksyase mahim tasmad uttistha kaunteya yuddhaya krta-niscayah "O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination." "Tasmad Uttishtha Kaunteya" - Thus! exhorts Krishna to Arjuna to Stand up with determination (krta) to fight (YuddhAya), in this slokam. If you get killed, you will achieve Swargam (Hatoh VA prApasyasi Svargam) and if you win, you will enjoy this worldly kingdom (jitA vA bhoksyase mahim). If you don't fight, you will not achieve either glory here nor in other worlds. He addresses Arjuna as "Kunti Putra" (Kaunteya), because Kunti is renowed for her courage and devotion. In addition, Kunti is Krishna's dear aunty and as such it becomes Krishna's responsibility to protect Krishna. Related comments: Some may say that Asoka gave up war and violence, whereas Krishna is prompting Arjuna for war. Asoka actually gave up wars etc, after fighting numerous wars. Whereas Arjuna's Dharma here is to wage war against Kauravas to protect his people and ensure the kingdom is not ruled by crooked Kauravas. In addition, when both opposition factions are in agreement to call of war, it may make sense to back off (eg: Alexander and Paurus etc), but in this case, there is no such signal from Kauravas. Another question is, Arjuna didn't have similar qualms when warring with Kauravas in the past (Virata yuddham during vanavas), but why is he having the fear now?? In the past, he didn't have to worry about killing Drona or Bheeshma or other close relatives, so there was no issue.