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Gita : Ch-2. Slo-35.

Srimad  Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Slokam-35.  ( Lord Krishna continued to advise...  :  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 a coward. )

Bhayadranaduparatam     mamsyante    tvam     maharathah,

Yesham     ca    tvam     bahumato    bhutva     yasyasi     laghavam.

tvam  bhayat   =   you ( Arjuna )   out    of     fear;

rannat   uparatam   =   retreated    from   the   battlefield;

maharathah  mamsyante   =    the    great    generals    will    consider   ( about   you  Arjuna   );

yesham   tvam  bahumato   bhutva   =   of     those    who       in great estimation    ( you   will become );
laghavam   yasyasi  ca   =   ( now   in    their     view     you     will    become )  helpless    and     of     low    value  too.

Lord Krishna continued to give His verdict to Arjuna: "Do not think that the great generals like Duryodhana, Karna, and other contemporaries will think that you have left the battlefield out of compassion for your brothers and grandfather. They will think that you have left out of fear for your life. And thus their high estimation of your personality will go to hell."The opinions of his peers, the mighty chariot warriors regarding Arjuna's failure to execute his duty as a kshatriya are presented in this slokam.

Whereas Arjuna had been know as a mighty warrior and renown hero, a worthy opponent for any of the valiant warriors of the Kauravas such as Karna, Duryodhana etc. If Arjuna were to retire from the fight on the eve of battle they would all consider him a coward and they immediately would assume that Arjuna had abstained from battle due to feeling dread at their prowess. For Arjuna to think that he would be vindicated by his abstention from battle by motives of fraternity and familial ties would be wrong for these sentiments are not considered sanctions for heroes towards belligerents

Lord Krishna speaks this slokam in the event that Arjuna might still insist in giving the reason for not fighting as compassion for relatives and as such he would rationalise that there is no censure or infamy. If Arjuna were to refrain from fighting the Kauravas, who everyone present knows tried to kill the five Pandavas in various ways like by poison and by fire and then unsuccessful in their attempts tried to steal their kingdom and put them in exile to the forest for 13 years, the same Arjuna who went to the heavenly planets and exhibited extraordinary prowess and valour pleasing his father Indra, king of the celestials. The same Arjuna who Arjuna who pleasing Mahadeva Shiva received his mercy and a boon from him.

The same Arjuna whose weapons are more powerful than Bhishmas which were invincible against avatar Parasurama. The same Arjuna who arriving on this present battlefield made the oath "I will defeat all my enemies!" The same Arjuna who so famous for his innumerable exploits, various weapons, valour, spirit and excellence, whom all the mighty warriors on the opposing side are extremely joyous and eager to fight with. The same warriors who Arjuna has instructed Lord Krishna to place his mighty chariot in front of between the two armies and now is stationed by Lord Krishna for all to witness. Arjuna would belittle himself in front of all the mighty warriors headed by Bhishma, Drona and Karna if with his weapons dropped and eyes full of tears he was to leave the battlefield exhibiting grief and all the warriors on both sides would think he left the war out of fear. Where there is no fear a kshatriya never refuses to engage in battle.

To be continued  ...

                        Tapovanji  Maharaj : Sad-Guru of Swami Chinmayananda


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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-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …