FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.33

అథ చేత్త్వమిమం ధర్మ్యం సఙ్గ్రామం న కరిష్యసి । తతః స్వధర్మం కీర్తిం చ హిత్వా పాపమవాప్స్యసి ॥ ౩౩ ॥
atha cet tvam imaṁ dharmyaṁ
[atha chet tvam imam dharmyam]
saṅgrāmaṁ na kariṣyasi
[sangraamam na karishyasi]
tataḥ sva-dharmaṁ kīrtiṁ ca
[tatah sva-dharmam keertim cha]
hitvā pāpam avāpsyasi
[hitvaa paapam avaapsyasi]
Word-for-word
atha — therefore cet — if tvam — you imam — this dharmyam — as a religious duty saṅgrāmam — fighting na — do not kariṣyasi — perform tataḥ — then sva - dharmam — your religious duty kīrtim — reputation ca — also hitvā — losing pāpam — sinful reaction avāpsyasi — will gain .
Blended reading (Sanskrit + English inline)
atha cet tvam imaṁ dharmyaṁ
atha
therefore
cet
if
tvam
you
imam
this
dharmyam
as a religious duty
saṅgrāmaṁ na kariṣyasi
saṅgrāmam
fighting
na
do not
kariṣyasi
perform
tataḥ sva-dharmaṁ kīrtiṁ ca
tataḥ
then
sva - dharmam
your religious duty
kīrtim
reputation
ca
also
hitvā pāpam avāpsyasi
hitvā
losing
pāpam
sinful reaction
avāpsyasi
will gain .
Important Words
  • dharmyam — dharmic
    The battle is again qualified — Kṛṣṇa keeps marking that this is no ordinary war. If it were not dharmya, the argument would not hold. The instruction is specific to the case, not a blanket endorsement of violence.
  • saṅgrāmam — battle
    From sam + √gram — coming together (in combat). The word is military and specific; Kṛṣṇa is not speaking metaphorically. The battle in front of Arjuna is the referent.
  • kīrtim — reputation
    Renown — for the kṣatriya, kīrti is dharmic capital. Losing kīrti is not vanity but the collapse of one's social form. Cf. verse 2's akīrti.
  • hitvā — having abandoned
    Gerund of √hā — to abandon. The verb suggests *active letting-go*, not mere lapse. Arjuna's refusal will be read by the world as an *abandonment*, not an oversight.
  • pāpam — sin
    Refusal of dharma incurs pāpa. The verse closes the moral arithmetic: action — heaven; inaction — sin. There is no neutral middle in a situation that demands engagement.
If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
Purport

Arjuna was a famous fighter, and he attained fame by fighting many great demigods, including even Lord Śiva. After fighting and defeating Lord Śiva in the dress of a hunter, Arjuna pleased the lord and received as a reward a weapon called pāśupata-astra. Everyone knew that he was a great warrior. Even Droṇācārya gave him benedictions and awarded him the special weapon by which he could kill even his teacher. So he was credited with so many military certificates from many authorities, including his adoptive father Indra, the heavenly king. But if he abandoned the battle, not only would he neglect his specific duty as a kṣatriya, but he would lose all his fame and good name and thus prepare his royal road to hell. In other words, he would go to hell not by fighting but by withdrawing from battle.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
33. If you do not take part in this righteous war, giving up your duty and fame, you will instead reap sin.
Commentary

In four verses he describes the fault in doing the opposite.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
33. If you do not take part in this righteous war, giving up your duty and fame, you will instead reap sin.
Commentary

In this and the following verses the Lord shows the faults in not fighting. Giving up your duty of fighting (dharmyam saṁgrāmam) and also the glory attained by pleasing Śiva and killing the Nivāta kavacas and others, [Note: Arjuna went to Mount Kailāsa and pleased Śiva. Śiva bestowed on him his Pāśupata weapon. When Indra was attacked by the Nivātakavacas, he called Arjuna, who killed them all.] you will reap only sin, by neglect of your duty, as such conduct is forbidden by the smṛtis. na nivarteta saṅgrāmād: one should not turn away from battle. (Manu Smṛti 7.88)

Bhūrijana Dāsa Gauḍīya
Commentary

Text 32 spoke of the gains Arjuna could obtain by fighting, and Text 33 describes the losses that he is goig to obtain if he doesn't fight. And the next four verses in addition tell Arjuna's losses if he doesn't do his duties and fight. Because Arjuna here is thinking: "O it is more noble, it is more big hearted to leave the battlefield." But Krsna says:

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
2.33 Atha, on the other hand; cet, if; tvam, you; na karisyasi, will not fight; even imam, this; dharmyam, righteous; samgramam, battle, which has presented itself as a duty, which is not opposed to righteousness, and which is enjoined (by the scriptures); tatah, then, because of not undertaking that; hitva, forsaking; sva-dharmam, your own duty; ca, and; kritim, fame, earned from encountering Mahadeva (Lord Siva) and others; avapsyasi, you will incur; only papam, sin.
Śrī Rāmānujācārya Classical
Translation
2.33 If in delusion, you do not wage this war, which has started and which is the duty of a Ksatriya, then, owing to the non-performance of your immediate and incumbent duty, you will lose the immeasurable bliss which is the fruit of discharging your duty and the immeasurable fame which is the fruit of victory. In addition, you will incur extreme sin.
Śrī Abhinavagupta Classical
Translation
2.33 See Comment under 2.37
Swami Sivananda Classical
Translation
2.33 But if thou wilt not fight this righteous war, then having abandoned thine own duty and fame, thou shalt incur sin.
Commentary

2.33 अथ चेत् but if? त्वम् thou? इमम् this? धर्म्यम् righteous? संग्रामम् warfare? न not? करिष्यसि will do? ततः,then? स्वधर्मम् own duty? कीर्तिम् fame? च and? हित्वा having abandoned? पापम् sin? अवाप्स्यसि shall incur.Commentary The Lord reminds Arjuna of the fame he had already earned and which he would now lose if he refused to fight. Arjuna had acired great fame by fighting with Lord Siva. Arjuna proceeded on a pilgrimage to the Himalayas. He fought with Siva Who appeared in the guise of a mountaineer (Kirata) and got from Him the Pasupatastra? a celestial weapon.

Swami Gambhīrānanda Classical
Translation
2.33 On the other hand, if you will not fight this righteous battle, then, forsaking your own duty and fame, you will incur sin.
Shri Purohit Swami Classical
Translation
2.33 Refuse to fight in this righteous cause, and thou wilt be a traitor, lost to fame, incurring only sin.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 2.3 BG 18.58 BG 18.59 SB 1.17.43 SB 6.1.40 SB 11.18.43 CC Ādi 17.262 CC Madhya 22.93 CC Madhya 8.59 Kaṭha Upaniṣad 1.2.4BRS 1.2.121
Concepts
Dharma
Related lectures
Personal Guidance
If you abandon dharma out of fear of social judgement, you will incur sin and lose honor — there is no neutral retreat from duty.
Practical Applications
  • Refuse to act out of fear of public opinion when dharma is clear.
  • Distinguish between healthy reputation and idolatry of reputation.
  • Notice when 'maintaining peace' is actually moral cowardice.
Reflection Questions
  • Where am I about to abandon a dharma because of how it will look?
  • Whose opinion of me am I unduly weighing against Krishna's instruction?
Analogy

A soldier who refuses to defend his city when it is attacked loses both his honor and his standing — and his refusal itself constitutes a transgression. Inaction here is not zero; it is negative. Skipping the verse you were called to recite is its own kind of broken vow.

📝 My note

Source: vedabase.io

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