FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.35

భయాద్రణాదుపరతం మంస్యన్తే త్వాం మహారథాః । యేషాం చ త్వం బహుమతో భూత్వా యాస్యసి లాఘవమ్ ॥ ౩౫ ॥
bhayād raṇād uparataṁ
[bhayaad ranaad uparatam]
maṁsyante tvāṁ mahā-rathāḥ
[mamsyante tvaam mahaa-rathaah]
yeṣāṁ ca tvaṁ bahu-mato
[yeshaam cha tvam bahu-mato]
bhūtvā yāsyasi lāghavam
[bhootvaa yaasyasi laaghavam]
Word-for-word
bhayāt — out of fear raṇāt — from the battlefield uparatam — ceased maṁsyante — they will consider tvām — you mahā - rathāḥ — the great generals yeṣām — for whom ca — also tvam — you bahu - mataḥ — in great estimation bhūtvā — having been yāsyasi — you will go lāghavam — decreased in value .
Blended reading (Sanskrit + English inline)
bhayād raṇād uparataṁ
bhayāt
out of fear
raṇāt
from the battlefield
uparatam
ceased
maṁsyante tvāṁ mahā-rathāḥ
maṁsyante
they will consider
tvām
you
mahā - rathāḥ
the great generals
yeṣāṁ ca tvaṁ bahu-mato
yeṣām
for whom
ca
also
tvam
you
bahu - mataḥ
in great estimation
bhūtvā yāsyasi lāghavam
bhūtvā
having been
yāsyasi
you will go
lāghavam
decreased in value .
Important Words
  • bhayāt — out of fear
    Ablative — *from fear*. The interpretation that will be assigned to the retreat. Arjuna's actual motive may be compassion; the world will read it as fear. The kṣatriya cannot afford that reading.
  • raṇāt — from battle
    Ablative. The site of the desertion. Withdrawal from raṇa has a specific kṣatriya meaning — desertion under arms.
  • uparatam — withdrawn
    Past participle of upa-√ram — to cease, to desist. The word is one used for renunciation, but here it is twisted: this 'renunciation' will not be read as virtue.
  • mahā - rathāḥ — great chariot-warriors
    Compound — *great chariots*. The technical kṣatriya rank: one capable of fighting ten thousand. The judges Kṛṣṇa names are the most qualified judges Arjuna could imagine; their misreading will be unappealable.
  • lāghavam — lightness, insignificance
    From laghu — light. Arjuna will become *light* in their eyes — losing the gravity (garīyaḥ, cf. verse 6) he once held. The metaphor is precise: honor is weight; akīrti is loss of weight.
The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.
Purport

Lord Kṛṣṇa continued to give His verdict to Arjuna: “Do not think that the great generals like Duryodhana, Karṇa and other contemporaries will think that you have left the battlefield out of compassion for your brothers and grandfather. They will think that you have left out of fear for your life. And thus their high estimation of your personality will go to hell.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
35. The great warriors, by whom you were regarded highly, and will now be regarded with contempt, will think that you have abandoned the battlefield out of fear.
Commentary

Those who have high regard for you as a warrior, even though you are an enemy, will no longer give you respect if you give up the battle. The mahā-rathas like Duryodhana will think that you have fled in fear from the battlefield. They will not think of any other reason for the kṣatriya to leave the field than fear. Strong bonds of friendship will not be considered.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
35. The great warriors, by whom you were regarded highly, and will now gain insignificance, will think that you have abandoned the battlefield out of fear.
Commentary

“But how can I gain infamy from neglecting to fight out of compassion and avoiding the sin of destruction of the family?” “Mahārathas like Duryodhana will think that you have left the battle from fear of Karṇa and others, not out of compassion for friends. Warriors do not give up battle out of compassion, and do so only out of fear of the enemy. Previously those who respected you as a warrior and worthy enemy, having many good qualities (bahumataḥ), will now, at the time of battle, think that you have given up the battle because you are a coward. You will reap intolerable contempt from them.”

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna is saying: "Arjuna when you try to explain to the generals and the other opposing army men: O I am leaving the battlefield out of great compassion and I don't want to kill although I am a ksatryia. They will go to say : O such a great ksatryia Arjuna is, he is leaving the battlefield, and it is not because he is affraid or anything, it is because he is compassionate, he doesn't want to hurt anyone. No! no o going to beleive in you O Arjuna and your high reputation as a ksatryia will be finished! And that will be more painful to you than even the arrows of the enemy. This will be one of your great losses!"

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
2.35 Moreover, maharathah, the great chariot-riders, Duryodhana and others; mamsyante, will think; tvam, of you; as uparatam, having desisted; ranat, from the fight; not out of compassion, but bhayat, out of fear of Karna and others; ca, and ; yasyasi laghavam, you will again fall into disgrace before them, before Duryodhana and others; yesam, to whom; tvam, you; bahumato bhutva, had been estimable as endowed with many alities.
Śrī Rāmānujācārya Classical
Translation
2.35 Great warriors like Karna, Duryodhana, etc., hitherto held you in high esteem as a heroic enemy. Now by refraining from battle when it has begun, you will appear to them as despicable and easily defeatable. These great warriors will think of you as withdrawing from battle out of fear. Because turning away from battle does not happen in the case of brave enemies through affection etc., for relatives. It can happen only through fear of enemies. Moreover
Śrī Abhinavagupta Classical
Translation
2.35 See Comment under 2.37
Swami Sivananda Classical
Translation
2.35 The great car-warriors will think that thou hast withdrawn from the battle through fear; and thou wilt be lightly held by them who have thought much of thee.
Commentary

2.35 भयात् from fear? रणात् from the battle? उपरतम् withdrawn? मंस्यन्ते will think? त्वाम् thee? महारथाः the great carwarriors? येषाम् of whom? च and? त्वम् thou? बहुमतः much thought of? भूत्वा having been? यास्यसि will receive? लाघवम् lightness.Commentary Duryodhana and others will certainly think that you have fled from the battle from fear of Karna and others? but not through compassion and reverence for elders and teachers. Duryodhana and others who have shown great esteem to you on account of your chivalry? bravery and other noble alities? will think very lightly of you and treat you with contempt.

Swami Gambhīrānanda Classical
Translation
2.35 The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been estimable.
Shri Purohit Swami Classical
Translation
2.35 Great generals will think that thou hast fled from the battlefield through cowardice; though once honoured thou wilt seem despicable.
Related values & verses
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.34 BG 2.36 BG 16.4 SB 9.10.27 SB 10.50.20 SB 11.23.6 CC Ādi 5.169 CC Madhya 9.288 CC Antya 4.32 Kaṭha Upaniṣad 1.1.5BRS 1.2.221
Related lectures
Personal Guidance
Those who once respected you will think you fled out of fear — public retreat from dharma confirms what your enemies hoped about you.
Practical Applications
  • Notice how avoiding a duty out of 'noble reasons' is read as cowardice by those who watch.
  • Do not give your detractors evidence to confirm their suspicions of you.
  • Stand by your post even when the explanation for leaving sounds spiritual.
Reflection Questions
  • Whose worst suspicion of me am I about to confirm by avoidance?
  • What spiritual-sounding excuse have I been preparing for desertion?
Analogy

A teacher who walks out of the exam hall mid-question is judged by the students who once admired him as a coward, not a renunciate. The retreat will be read by precisely those whose esteem mattered most. Arjuna's withdrawal will dismiss him in the eyes of the very mahā-rathas who once weighed him heavily.

📝 My note

Source: vedabase.io

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