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Bhagavad-gītā 2.34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ ३४ ॥
akīrtiṁ cāpi bhūtāni
[akeertim chaapi bhootaani]
kathayiṣyanti te ’vyayām
[kathayishyanti te ’vyayaam]
sambhāvitasya cākīrtir
[sambhaavitasya chaakeertir]
maraṇād atiricyate
[maranaad atirichyate]
Word-for-word
akīrtim — infamy ca — also api — over and above bhūtāni — all people kathayiṣyanti — will speak te — of you avyayām — forever sambhāvitasya — for a respectable man ca — also akīrtiḥ — ill fame maraṇāt — than death atiricyate — becomes more .
Blended reading (Sanskrit + English inline)
akīrtiṁ cāpi bhūtāni
akīrtim
infamy
ca
also
api
over and above
bhūtāni
all people
kathayiṣyanti te ’vyayām
kathayiṣyanti
will speak
te
of you
sambhāvitasya cākīrtir
avyayām
forever
sambhāvitasya
for a respectable man
ca
also
akīrtiḥ
ill fame
maraṇād atiricyate
maraṇāt
than death
atiricyate
becomes more .
Important Words
  • akīrtim — infamy
    The same word as verse 2. Kṛṣṇa now describes its specific operation: it will be *talked about* — kathayiṣyanti. Infamy is a social act, performed by others, repeated.
  • avyayām — imperishable
    A + vyaya — not subject to expenditure. The infamy will not wear out. The same adjective that names the soul's eternality here names the durability of disgrace. The grammar is biting.
  • sambhāvitasya — of the respected one
    Past participle of sam-√bhū — well-considered, esteemed. Arjuna is sambhāvita — held in high regard. Infamy lands harder on the respected than on the obscure.
  • maraṇāt — than death
    Ablative — *more than death*. For one of high station, akīrti is the worse of the two. The kṣatriya code holds this strongly; Kṛṣṇa argues here on the warrior's own terms.
  • atiricyate — exceeds
    Passive of ati-√ric — to surpass. Infamy *surpasses* death in pain for the respectable. The verse uses the warrior's own value-system as a lever.
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Withdrawal from a sacred war will not be forgotten; the world will speak of it for ages. For a man already established as worthy, such infamy outweighs even physical death.
Further notes (विवरण · Vivaraṇa)
Avyayām akīrtim — 'infamy that does not diminish' — uses the same adjective avyaya that described the soul in 2.17 (avyayasya), here in deliberate contrast: only the soul and your bad name will be eternal. Sambhāvitasya ('one held in honor') makes the argument specifically about Arjuna's status — what's at stake is his reputation, not anonymous reputation.
Prose order (अन्वय · Anvaya)
भूतानि च ते अव्ययाम् अकीर्तिम् कथयिष्यन्ति । सम्भावितस्य च अकीर्तिः मरणात् अतिरिच्यते ।
bhūtāni ca te avyayām akīrtim kathayiṣyanti | sambhāvitasya ca akīrtiḥ maraṇāt atiricyate |
And people will speak of your everlasting infamy. For one held in honour, dishonour is worse than death.
Word split (पदच्छेद · Padaccheda)
अकीर्तिम् च अपि भूतानि कथयिष्यन्ति ते अव्ययाम् । सम्भावितस्य च अकीर्तिः मरणात् अतिरिच्यते ॥
akīrtim ca api bhūtāni kathayiṣyanti te avyayām | sambhāvitasya ca akīrtiḥ maraṇāt atiricyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अकीर्तिम् akīrtim अ + कीर्ति (f.) acc.sg. (accusative singular), 'infamy' infamy
च अपि ca api ind. (indeclinable), 'and also' and moreover
भूतानि bhūtāni भूत (n.) nom.pl. (nominative plural), here 'people' people
कथयिष्यन्ति kathayiṣyanti कथ् denom. fut. (future) 3pl.par. (parasmaipada / active voice), 'will tell' will speak of
ते te युष्मद् (pron. (pronoun)) gen./dat.sg. (dative singular) your
अव्ययाम् avyayām अ + व्यय (adj.) acc.sg. (accusative singular)f., 'undiminishing' everlasting
सम्भावितस्य sambhāvitasya सम्+√भू caus. (causative) p.p.p. (past passive participle) gen.sg. (genitive singular)m., 'of one honoured' of a man held in honor
अकीर्तिः akīrtiḥ अ + कीर्ति (f.) nom.sg. (nominative singular) infamy
मरणात् maraṇāt मरण (n.) abl.sg. (ablative singular), 'than death' than death
अतिरिच्यते atiricyate अति+√रिच् pass. (passive) pres. (present) 3sg., 'is greater than' exceeds, is worse than
Purport

Both as friend and philosopher to Arjuna, Lord Kṛṣṇa now gives His final judgment regarding Arjuna’s refusal to fight. The Lord says, “Arjuna, if you leave the battlefield before the battle even begins, people will call you a coward. 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 judgment of the Lord was for Arjuna to die in the battle and not withdraw.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
34. They will speak incessantly of your infamy. For one who has great position, dishonor is worse than death.
Commentary

Avayayam means “continually.” Sambhāvitasya means “of great position.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
34. They will speak incessantly of your infamy. For one who has great position, dishonor is worse than death.
Commentary

“Not only do you destroy your duty but you also completely destroy your fame. All the people will talk of your eternal infamy in fleeing at the commencement of the battle.” “But from fear of death, I could tolerate the infamy. [Note: This argument of Arjuna would be hypothetical, since he does not have such fear. However, since the outcome of battle, and whether one lives of dies is uncertain, Manu recommends that one should try to avoid war as much as possible.]” “No, death is preferable (atiricyate) to infamy for one who has attained such a high position (sambhāvitasya).”

Bhūrijana Dāsa Gauḍīya
Commentary

Srila Prabhupada explains in his Purport:" Both as friend and philosopher to Arjuna, Lord Krsna now gives His final judgment regarding Arjuna's refusal to fight. The Lord says, ``Arjuna, if you leave the battlefield before the battle even begins, people will call you a coward. 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 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 prestige in society.'' So, the final judgment of the Lord was for Arjuna to die in the battle and not withdraw."

For a respectable person the pain of infamy is worse than the pain of death.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Happiness comes from prescribed duty – By performing prescribed duty one gains

material enjoyment

Benefits of Fighting (which is the prescribed duty in this case) (2.31 – 2.32)
Refutes Arjuna’s arguments of “Loss of Enjoyment” as mentioned in Texts 1.31 – 1.35
Fighting gives ‘real enjoyment’ in all ways
“If you win” – You get an unrivaled kingdom on earth
“If you lose” – You go to the heavenly planets
Losses by avoiding the prescribed duty of fighting – (2.33 – 2.37)
Refutes Arjuna’s arguments of “Fear of Sinful Reactions” as mentioned in (1.36)
3 losses are described:
Sin and infamy – Not fighting and avoiding the prescribed duties will be the real sin and cause of infamy (2.33). e.g. Loss of fame which was gained by: (3 examples quoted)

▪ Fight with Lord Shiva – Lord Shiva gave him ‘Pasupata-astra’

▪ Credits from Dronacarya and

▪ Credits from Lord Indra – His adopted father

Dishonor – “For a respectable person dishonor is worse is death” (2.34)
Ridicule – “Your enemies will laugh at you, saying that you ran away” (2.35 – 2.36)

PRACTICAL APPLICATION OF SECTION III

Material happiness comes from proper execution

of one’s dharma. Neglect of dharma means material downfall

Focus of Learning

(a) Purport to this verse summarizes all the verses in the ‘Jnana’ section (2.11 – 2.30) in four points:

Identity of living entity – Living entity is an immutable spirit soul
Soul vs Body – Soul is immortal and body is temporary
Immortality does not encourage whimsical violence
Justified violence – Violence must be justified in terms of sanction of the Lord and not capriciously

(b) Practical application for Arjuna

As a ksatriya he should not abandon his prescribed duties out of fear that his grandfather and teacher will die in the battle

LINK BETWEEN TEXTS 2.37 & 2.38: Krishna’s arguments give here are meant to inspire Arjuna to fight.

They are a particular set of instructions that address material enjoyment (based upon identifying oneself

with one’s body) as the motivating force behind Arjuna’s performance of duty. Krishna ends this section in the

next verse and then takes the discussion (in Text 2.39) to the higher level of working in knowledge

(a) Ksatriya – This is the second of the four social orders. It is meant for good administration

(b) Literal meaning of Ksatriya (2.31 purport) – One who gives protection from harm

(‘ksat’ – hurt / ‘trayate’ – give protection)

(c) Duty of Ksatriya – Ref. Parasara Smriti explains the duty of ksatriya (2.32 purport)

To protect citizens from all difficulties
Apply violence for law and order
Conquer inimical kings
Rule the world according to religious principles
Ksatriyas are never meant for directly accepting the order of sannyasa
Non-violence in politics may be diplomacy, but it is never a factor or principle

(d) Training of a Ksatriya (2.31 purport)

Trained for challenging and killing because religious violence is a necessary factor
How they are trained – Would go to forest, challenge tiger face to face with a sword and offer tiger for royal order of cremation

(e) Ref. Religious law books on ‘violence’ (2.31 purport) – The following are not acts of violence:

Sacrificial animal killing by brahmanas – Animal immediately gets a human body without evolutionary cycle / Brahmana gets heavenly planets
Ksatriyas fighting on religious principles – Get heavenly planets if killed

(f) Result of avoidance of duty by Ksatriyas

Infamy (2.31 purport)
Sinful Reaction – Hellish planets

(g) Fighting benefits both ways (2.32 purport) – Win or Lose – (Refer to main theme above)

(h) Two types of ‘Sva-dharmas’ (Specific duties) – ‘Material’ and ‘spiritual’

Spiritual ‘sva-dharma’ – Attained after liberation
Material ‘sva-dharma’ (Varnashrama-dharma)
Definition – Duties which are performed in accordance with the religious principles, according to particular body, to gradually achieve liberation
Must for humanity

▪ Human civilization begins at this point

▪ As long as one is not liberated, these duties are very important to perform

Ordained by the Lord (Clarified further in Bg. Chapter 4)

▪ They are unavoidable (Man’s stepping stone for spiritual understanding)

Benefit – If done in accordance with higher authorities, it elevates one to higher states of life

PLEASE NOTE: The remaining points of these purports are covered under the Common Theme above

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.34 Not only will there be the giving up of your duty and fame, but bhutani, people; ca api, also; kathayisyanti, will speak; te, of your; avyayam, unending, perpetual; akrtim, infamy. Ca, and; sambhavitasya, to an honoured person, to a person honoured with such epithets as 'virtuous', 'heroic', etc.; akirtih, infamy; atiricyate, is worse than; maranat, death. The meaning is that, to an honoured person death is perferable to infamy.
Śrī Rāmānujācārya Classical
Translation
2.34 You will then incur not merely the loss of all happiness and honour but will be the object of disrespect by all people, the alifies and even the unalified, for all time. They will ridicule you saying, 'When the battle began, Arjuna ran away.' It it be asked, 'What if it be so?", the reply is: 'To one who is honoured by all for courage, prowess, valour, etc., this kind of dishonour arising from the reverse of these attributes, is worse than death? The meaning is that itself would be better for you than this kind of dishonour. If it is said, 'How could dishonour accrue to me, who am a hero, but have withdrawn from the battle only out of love and compassion for my relatives?' the reply is as follows:
Śrī Abhinavagupta Classical
Translation
2.34 See Comment under 2.37
Swami Sivananda Classical
Translation
2.34 People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.
Commentary

2.34 अकीर्तिम् dishonour? च and? अपि also? भूतानि beings? कथयिष्यन्ति will tell? ते thy? अव्ययाम् everlasting? संभावितस्य of the honoured? च and? अकीर्तिः dishonour? मरणात् than death? अतिरिच्यते exceeds.Commentary The world also will ever recount thy infamy which will survive thee for a long time. Death is really preferable to disgrace to one who has been honoured as a great hero and mighty warrior with noble alities.

Swami Gambhīrānanda Classical
Translation
2.34 People also will speak of your unending infamy. And to an honoured person infamy is worse than death.
Shri Purohit Swami Classical
Translation
2.34 Men will talk forever of thy disgrace; and to the noble, dishonour is worse than death.
Related values & verses
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.35 BG 2.36 BG 17.18 SB 1.7.41 SB 9.10.49 SB 10.45.26 CC Ādi 5.169 CC Madhya 17.183 CC Antya 4.32 Kaṭha Upaniṣad 1.1.5BRS 1.2.220
Concepts
Bhava
Related lectures
Personal Guidance
People will speak of your dishonor for ages — the loss of integrity is a wound that does not heal in this lifetime.
Practical Applications
  • Make decisions with the awareness that integrity outlasts moods.
  • Refuse to compromise your dharma for short-term gain that will create long-term shame.
  • Stand for what you believe even when you stand alone.
Reflection Questions
  • Which decision in my recent past would I be ashamed to recount in twenty years?
  • What act of integrity is being asked of me right now?
Analogy

An ink stain on a white cloth never washes out fully; the cloth carries it as long as it exists. So with akīrti for a man of standing — public memory keeps the stain. The verse names a specific weakness Arjuna has: his honor is real, and so its loss will be conspicuous.

📝 My note

Source: vedabase.io

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