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Gita : Ch-2. Slo-34.

Srimad  Bhagavas-Gita :

Chapter-2. ( Samkya-yogam )

Slokam-34.  (The consequences of Arjuna acting contrary to his duty as a kshatriyan are given in this slokam :   "People will always speak of your infamy, and for one who has been honored, dishonor is worse than death.")

Akeertim     capi      bhutani    kathayishyanti     te   avyayam,

Sambhavitasya     cakeertiah     marannadatiricyate.

api  ca   =   not only this, but also    ( also    over   and   above  );

bhutani  te  avyayam   =  forever,    people     ( about    you );

akeertim   kathayishyanti  =   will   talk   and     spread     infamy;

sambhavitasya   akeertiah  =  for   a    respected     man    ill  fame;

marannat  atiricyate  ca   =   becomes      more     than     death    also.

Both as friend and philosopher to Arjuna, Lord Kṛṣṇa now gives His final judgement regarding Arjuna's refusal to fight. The Lord says, "Arjuna, if you leave the battlefield, people will call you a coward even before your actual flight. And if you think that people may call you bad names but that you will save your life by fleeing the battlefield, then My advice is that you'd do better to die in the battle. For a respectable man like you, ill fame is worse than death. So, you should not flee for fear of your life; better to die in the battle. That will save you from the ill fame of misusing My friendship and from losing your prestige in society."

So, the final judgement of the Lord was for Arjuna to die in the battle and not withdraw.

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.

By abandoning this war for righteousness not only would Arjuna lose his excellent reputation but great misfortune would arise as well. This is the gist of using the word akirtim meaning infamy. Instead of being the valiant warrior, Arjuna the weilder of the intrepid Gandiva bow has become timid and fled the battlefield. Such undying infamy would spread by word of mouth throughout the world in many countries by those who witnessed it. But not only ksatriya warriors would speak ill of Arjuna but also demi-gods, sages, merchants and even low class sudras. It might be put forth that isn't infamy better than death? And that one should bear it instead of dying. In the Mahabharata it is stated that one should try to defeat the enemy by: negotiation, bribery, open attack, etc. but should not fight if success is not guaranteed. In that case war should be avoided. To this Lord Krishna is responding that this infamy is more painful than death? Arjuna has never been defeated in battle, he is the son of the king of the demi-gods Indra, he is the dear friend of Lord Krishna, he possess unrivaled valor, possessing extremely praiseworthy virtues with this understanding infamy is much more painful than death.


To be continued  ....


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Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.

Srimad Bhagavad-Gita :

Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )

Slokam- 6&7.


Mahabutaniahankarah  bhuddhiraviyaktameva  ca,

Indriyani dasaikam  ca  panchendriyagocarah.

mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,

etat  kshetram  samasena  savikaramudahrutam.

etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

The five great …

Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-8 to 12. Slokams and combined - Discussion-10.


Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.


amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;


indriyartheshu  vairagyam   anahankara  eva  ca,


indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;


asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;