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Gita : Ch-2. Slo-38.

Srimad    Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Slokam- 38. ( Lord's advice  : Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and, by so doing, you shall never incur sin. )

Sukha-duhkhe    same    krtva   labhalabhau     jayajayau,

Tato    yuddhaya    yujyasva    naivam     papamavapsyasi.

sukha    duhkhe    =   ( both )   Joy    and    sorrow;

Labha-labhau  =   ( both )   Gain  and   loss;

Jaya-jayau   =  ( both )   Victory    and    defeet;

Same-krtva  =   in   equanimity,   thinking     so;

Tatah     yuddhaya    yujyasva   =   therefore     get    ready    for    the    battle.

Evam    =   if    this    is    the    way    (  you choose ),

Papam     na     avapsyasi   =    ( you )   never    affected      by     sin.

Lord Krishna now directly says that Arjuna should fight for the sake of fighting because He desires the battle. There is no consideration of happiness or distress, profit or gain, victory or defeat in the activities of Krishna consciousness. That everything should be performed for the sake of Krishna is transcendental consciousness; so there is no reaction to material activities. He who acts for his own sense gratification, either in goodness or in passion, is subject to the reaction, good or bad. But he who has completely surrendered himself in the activities of Krishna consciousness is no longer obliged to anyone, nor is he a debtor to anyone, as one is in the ordinary course of activities. It is said:

"Anyone who has completely surrendered unto Krishna, Mukunda, giving up all other duties, is no longer a debtor, nor is he obliged to anyone—not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers." That is the indirect hint given by Krishna to Arjuna in this slokam, and the matter will be more clearly explained in the following slokam-s.

The previous statement given by Arjuna in chapter -1, slokam- 36 concerning his apprehension of sin coming upon him is now being nullified by the Supreme Lord's instruction of non-attachment to the fruits of action. Regarding as equal pleasure and pain, loss and gain and also the cause of both these dualities which is victory or defeat. The attribute of equanimity is absolute freedom from elation and despondency. Giving up all notions of what is pleasurable, being equalised by whatever comes of its own accord and by fighting the battle as a matter of Kshatriya duty Arjuna will not incur any sin.

Now Lord Krishna refutes Arjuna previous worry about accruing sin by killing his heinous enemies with the words sukha and dukha meaning happiness and unhappiness. Although the pleasure of happiness and the pain of unhappiness in fighting this righteous war are inevitable; still this must be considered as pertaining to the body only and not to the soul which is distinctly different from the physical body. Profit and gain, victory and defeat even without considering the goal of heaven Arjuna should prepare to fight for the sole purpose of exclusively fulfilling his duty. Thus fixed in this determination with proper understanding if he slays anyone he will not incur sin. To the contrary Arjuna will be free from the sin incurred by refraining from the battle and not executing his duty.

To be continued  ...


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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 …