Gita : Ch-2. Slo-31.

Srimad Bhagavad-Gita :


Chapter-2. ( Samkya-yogam )


Slokam-31. ( Considering your specific duty as a Kshatriya, you should know that there is no better engagement for you than fighting on "Svadharmam"  (  one's   own   duty  )  principles; and so there is no need for hesitation. )




Svadharmamapi     cavekshya     na      vikampitumarhasi,


Dharmyaddhi     yuddhat    sreyonyat    kshatriyasya    na    vidyate.




svadharmam   avekshya  api   ca   =   (indeed )   considering   one's  own   dharmam    (also);

vikampitum   na   arhasi   =   you (Arjuna)   should    not  hesitate;

hi  kshatriyasya  =   why   because   (  to  a )   Kshatriya;

dharmmyat  yuddhat   sreyah   =   above / and  apart  dharma   yuddham,  is  superior;

anyat  na  vidyate   =   ( there is   )   nothing   else   exists.
 




Arjuna is being instructed that he should not hesitate in carrying out his duty as a warrior. Just because there is no destruction for the eternal soul. He should without hesitation slay these miscreants who have perpetrated heinous offences. Arjuna stated in chapter one, verse thirty- one that he saw no benefit in slaying kinsman. That argument is now nullified because for a ksatriya there is no better fight than for the sake of righteousness which is in conformity with the Vedic scriptures.


The virtuous war the Supreme Lord Krishna is instructing Arjuna about would be recorded in the Mahabharata as the Battle of Kuruksetra. Because it involves such great sacrifices of life it should be regarded as within the sphere of a Kshatriya's legitimate duties the same as a Agnisomiyam which is the performance of sacrifice to Agni and Soma. Understanding that it is to his merit as a Kshatriya to fight this battle Arjuna can have no cause for regret. According to the Kshatriya code of ethics no infringement has been enacted by Arjuna or his brothers the Pandava's and so dharma or righteousness is with them. There is no action more meritorious for a Kshatriya then to fight for righteousness. The qualities to be found in a Kshatriya are heroism, exuberance, determination, resourcefulness, bravery in battle, generosity and leadership. That those slain in battle obtain illustrious heavenly bodies and win other rewards in heavenly spheres has already been mentioned.


Having established the fact that it is not intelligent to lament about the soul of any living entity, Lord Krishna subsequently responds to Arjuna's supplication of what is in his highest good with the word svadharmam or principles of righteousness. Not only considering the nature of the soul but one's duty is indicated here as well. Lord Krishna is emphasising this to Arjuna so that he will follow his duty as a Kshatriya and act like a warrior. For to act contrary and hesitate or waver is not in accordance with Kshatriya code according to Vedic scriptures and such a deviation by Arjuna would be considered an act of unrighteousness. What then is duty? Righteousness is duty which is not separate from those who are righteous. For a Kshatriya there is nothing more welcome then the opportunity to fight a battle to protect righteousness. As it is stated in Yagnavalkya that the steps taken in warfare are as sacrifices themselves for those who do not turn their backs from battle even though wounded. It is to be understood that Arjuna's previous lamentations such as feeling sympathy for his relatives in battle arrayed against him, his body shaking and his hair standing on end, his mind reeling and his loss of equilibrium are all unfavorable to him in executing his duty and thus are not appropriate in this situation.


Out of the four orders of social administration, the second order, for the matter of good administration, is called Kshatriya. Kshat means hurt. One who gives protection from harm is called Kshatriya (trayate—to give protection). The Kshatriya's are trained for killing in the forest. A Kshatriya would go into the forest and challenge a tiger face to face and fight with the tiger with his sword. When the tiger was killed, it would be offered the royal order of cremation. This system is being followed even up to the present day by the Kshatriya kings of Jaipur state. The Kshatriya's are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, Kshatriya's are never meant for accepting directly the order of sannyasa or renunciation. Nonviolence in politics may be a diplomacy, but it is never a factor or principle. In the religious law books ( Svadharmam / one's  own duty ) it is stated:

To be continued  ...