FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.31

స్వధర్మమపి చావేక్ష్య న వికమ్పితుమర్హసి । ధర్మ్యాద్ధి యుద్ధాచ్ఛ్రేయోఽన్యత్క్షత్రియస్య న విద్యతే ॥ ౩౧ ॥
sva-dharmam api cāvekṣya
[sva-dharmam api chaavekshya]
na vikampitum arhasi
[na vikampitum arhasi]
dharmyād dhi yuddhāc chreyo ’nyat
[dharmyaad dhi yuddhaach chreyo ’nyat]
kṣatriyasya na vidyate
[kshatriyasya na vidyate]
Word-for-word
sva - dharmam — one’s own religious principles api — also ca — indeed avekṣya — considering na — never vikampitum — to hesitate arhasi — you deserve dharmyāt — for religious principles hi — indeed yuddhāt — than fighting śreyaḥ — better engagement anyat — any other kṣatriyasya — of the kṣatriya na — does not vidyate — exist .
Blended reading (Sanskrit + English inline)
sva-dharmam api cāvekṣya
sva - dharmam
one’s own religious principles
api
also
ca
indeed
avekṣya
considering
na vikampitum arhasi
na
never
vikampitum
to hesitate
arhasi
you deserve
dharmyād dhi yuddhāc chreyo ’nyat
dharmyāt
for religious principles
hi
indeed
yuddhāt
than fighting
śreyaḥ
better engagement
kṣatriyasya na vidyate
anyat
any other
kṣatriyasya
of the kṣatriya
na
does not
vidyate
exist .
Important Words
  • sva - dharmam — one's own duty
    Sva + dharma — one's own particular dharma, prescribed by varṇa-āśrama, by lineage, by present situation. The Gītā insists throughout: it is sva-dharma, not generic dharma, that obligates. 3.35 will echo: better one's own dharma poorly done than another's well done.
  • avekṣya — considering
    Gerund of ava-√īkṣ — to look down upon, to examine. The instruction is to *look at* sva-dharma — not feel one's way, but look. Dharma is something to be inspected, not improvised.
  • vikampitum — to waver
    Infinitive of vi-√kamp — to tremble all about. Kṛṣṇa names Arjuna's current state precisely: *vikampita* — shaking, oscillating. The verse forbids the very condition Arjuna is in.
  • dharmyāt — than what is dharmic
    Ablative of dharmya — pertaining to dharma. The war itself is qualified as dharmya. Not all war qualifies; this one does. The Gītā does not glorify violence — it glorifies dharma when it has called for force.
  • kṣatriyasya — for the kṣatriya
    Genitive. The teaching is role-specific. A brāhmaṇa's sva-dharma forbids fighting; the kṣatriya's commands it. The same act has different dharmic valence in different hands.
Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
Purport

Out of the four orders of social administration, the second order, for the matter of good administration, is called kṣatriya. Kṣat means hurt. One who gives protection from harm is called kṣatriya ( trāyate – to give protection). The kṣatriyas are trained for killing in the forest. A kṣatriya 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 has been followed even up to the present day by the kṣatriya kings of Jaipur state. The kṣatriyas are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, kṣatriyas are never meant for accepting directly the order of sannyāsa, or renunciation. Nonviolence in politics may be a diplomacy, but it is never a factor or principle. In the religious law books it is stated: āhaveṣu mitho ’nyonyaṁ jighāṁsanto mahī-kṣitaḥ yuddhamānāḥ paraṁ śaktyā svargaṁ yānty aparāṅ-mukhāḥ yajñeṣu paśavo brahman hanyante satataṁ dvijaiḥ saṁskṛtāḥ kila mantraiś ca te ’pi svargam avāpnuvan “In the battlefield, a king or kṣatriya, while fighting another king envious of him, is eligible for achieving the heavenly planets after death, as the brāhmaṇas also attain the heavenly planets by sacrificing animals in the sacrificial fire.” Therefore, killing on the battlefield on religious principles and killing animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefited by the religious principles involved. The animal sacrificed gets a human life immediately without undergoing the gradual evolutionary process from one form to another, and the kṣatriyas killed on the battlefield also attain the heavenly planets, as do the brāhmaṇas who attain them by offering sacrifice. There are two kinds of sva-dharmas, specific duties. As long as one is not liberated, one has to perform the duties of his particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one’s sva-dharma – specific duty – becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brāhmaṇas and kṣatriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varṇāśrama-dharma, or man’s steppingstone for spiritual understanding. Human civilization begins from the stage of varṇāśrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one’s specific duty in any field of action in accordance with the orders of higher authorities serves to elevate one to a higher status of life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
31. Considering your own duties, you should not be fearful. There is nothing better for the warrior than to fight for the right cause.
Commentary

Because the soul cannot be destroyed, you should not fear killing (stated in the previous verse). And considering from the point of view of your particular duties (since there is nothing better than fighting for dharma), you should not fear killing. That is the relation of the two verses.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
31. Even considering your own duties, you should not be fearful. There is nothing better for the warrior than to fight for the right cause.
Commentary

Having taught to all people equally knowledge of the ātmā which is necessary in order to have knowledge of the paramātmā, the Lord will now speak to the saniṣṭhas (qualified for devotion mixed with prescribed duties) about actions undertaken without personal desires (niṣkāma karma) which will establish ātmā jṣāna, while simultaneously purifying the heart. [Note: This starts in verse 40 and ends with verse 51, after which ātmā jṣāna is again discussed.] In order to produce respect for this steadiness in ātmā jṣāna, the Lord first speaks in two verses about the material results produced from actions performed with personal desires (sakāma karma). The duty of fighting is always prescribed for the kṣatriya just like fire sacrifice. The killing of enemies in battle is like the killing of animals in the sacrifice, and does not cause sin. In both cases, one causes harm, but it is done with the intention of elevating those entities to heavenly planets and bodies when they give up the present inferior bodies and planet. The smṛtis say: āhaveṣu mitho’nyonyaṁ jighāṁsanto mahīkṣitaḥ yudhyamānāḥ paraṁ śaktyā svargaṁ yānty aparāṅmukhāḥ The kings, fighting each other in battle with the utmost energy, with the intent to kill the opponent, without turning away, reach svarga. Manu 7.90 yajṣeṣu paśavo brahman hanyante satataṁ dvijaiḥ saṁskṛtāḥ kila mantraiś ca te’pi svargam avāpnuvan The animals which are killed by the brāhmaṇas in sacrifices, being purified with mantras, reach svarga. Mahābhārata, 3.199.93 Thus, considering your own dharma, you should not deviate from that dharma (vikampitum). You have said that you see no benefit in this killing, as it will lead to living in hell continuously after death, because you will commit sin by the battle. But this is not so. That applies only to fighting out of ignorance. To fight from the principles of dharma (dharmyāt) is beneficial. Fighting indeed is the door to victory over the earth, so that you can institute kṣatriya dharma in the form of protecting the citizens and worshipping the brāhmaṇas and gurus. Parāśaraḥ has said:

kṣatriyo hi prajā rakṣan śastra-pāṇiḥ pradaṇḍayan nirjitya para-sainyādi kṣitiṁ dharmeṇa pālayet The kṣatriya, ready to punish with weapon in hand, protecting the citizens, and conquering the earth with its opposing armies, should govern with dharma. Parāśara-smṛti 1.58

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
2.31 Api, even; aveksya, considering; svadharmam, your own duty, the duty of a Ksatriya, viz battle considering even that ; na arhasi, you ought not; vikampitum, to waver, to deviate from the natural duty of the Ksatriya, i.e. from what is natural to yourself. And hi, since that battle is not devoid of righteousness, (but) is supremely righteous it being conducive to virtue and meant for protection of subjects through conest of the earth ; therefore, na vidyate, there is nothing; anyat, else; sreyah, better; ksatriyasya, for a ksatriya; than that dharmyat, righteous; yuddhat, battle.
Śrī Rāmānujācārya Classical
Translation
2.31 Further, even though there is killing of life in this war which has begun, it is not fit for you to waver, considering your own duty, as in the Agnisomiya and other sacrifices involving slaughter. To a Ksatriya, there is no greater good than a righteous war, begun for a just cause. It will be declared in the Gita: 'Valour, non-defeat (by the enemies), fortitude, adroitness and also not fleeing from battle, generosity, lordliness - these are the duties of the Ksatriya born of his very nature.' (18.43). In Agnisomiya etc., no injury is caused to the animal to be immolated; for, according to the Vedic Text, the victim, a he-goat, after abandoning an inferior body, will attain heaven etc., with a beautiful body. The Text pertaining to immolation declares: 'O animal, by this (immolation) you will never die, you are not destroyed. You will pass through happy paths to the realm of the gods, where the virtuous only reach and not the sinful. May the god Savitr give you a proper place.' (Yaj. 4.6.9.46). Likewise the attainment of more beautiful bodies by those who die here in this war has been declared in the Gita, 'As a man casts off worn-out garments and takes others that are new ৷৷.' (2.22). Hence, just as lancing and such other operations of a surgeon are for curing a patient, the immolation of the sacrificial animal in the Agnisomiya etc., is only for its good.
Śrī Abhinavagupta Classical
Translation
2.31 Sva-Dharmam etc. Because one's duty cannot be avoided, wavering with regard to fighting the war is not proper [on the part of Arjuna].
Swami Sivananda Classical
Translation
2.31 Further, having regard to thy duty, shouldst not waver, for there is nothing higher for a Kshatriya than a righteous war.
Commentary

2.31 स्वधर्मम् own duty? अपि also? च and? अवेक्ष्य looking at? न not? विकम्पितुम् to waver? अर्हसि (thou) oughtest? धर्म्यात् than righteous? हि indeed? युद्धात् than war? श्रेयः higher? अन्यत् other? क्षत्रियस्य of a Kshatriya? न not? विद्यते is.Commentary Lord Krishna now gives to Arjuna wordly reasons for fighting. Up to this time? He talked to Arjuna on the immortality of the Self and gave him philosophical reasons. Now He says to Arjuna? O Arjuna Fighting is a Kshatriyas own duty. You ought not to swerve from that duty. To a Kshatriyta (one born in the warrior or ruling class) nothing is more welcome than a righteous war. A warrior should fight.

Swami Gambhīrānanda Classical
Translation
2.31 Even considering your own duty you should not waver, since there is nothing else better for a Ksatriya than a righteous battle.
Shri Purohit Swami Classical
Translation
2.31 Thou must look at thy duty. Nothing can be more welcome to a soldier than a righteous war. Therefore to waver in this resolve is unworthy, O Arjuna!
Related values & verses
Primary values
Saurya (Heroism / Bravery)Raksha (Protective Responsibility)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.33 BG 3.35 BG 18.47 SB 1.17.16 SB 4.2.27 SB 11.18.43 CC Ādi 17.262 CC Madhya 22.93 CC Madhya 8.59 Śvetāśvatara Upaniṣad 6.16BRS 1.2.117
Related lectures
Personal Guidance
Considering one's own dharma, one should not waver — for the kṣatriya there is nothing better than a righteous fight.
Practical Applications
  • Identify the unique dharma your nature is fitted for and stop apologizing for it.
  • Where dharma calls for hard action, do not soften it under pressure from those who do not understand it.
  • Distinguish between universal ethics and particular sva-dharma.
Reflection Questions
  • What is my sva-dharma in this stage of life — and am I performing it without apology?
  • Where have I confused another's dharma with my own?
Analogy

A doctor cannot refuse to operate because the scalpel will draw blood — refusing is the betrayal of his role. The kṣatriya cannot refuse the dharmic war for the same reason: the role is not optional, and once given, its execution *is* the right thing.

Stories
Rāma takes up the bow at Daṇḍakāraṇya

When the ṛṣis of the forest showed Rāma the bones of those slain by rākṣasas, He vowed to rid the earth of them. Sītā objected: a brāhmaṇa-protector forest-dweller should not seek war. Rāma replied: my dharma as kṣatriya is given; even in the forest, the bow follows the body of the kṣatriya, and where rākṣasas devour the innocent, the bow must be used.

Rāma's logic is exactly Kṛṣṇa's here — sva-dharma defines the right action, regardless of the role's apparent renunciation. The kṣatriya does not stop being a kṣatriya by entering the forest.

📝 My note

Source: vedabase.io

← Read full Chapter 2