FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.38

సుఖదుఃఖే సమే కృత్వా లాభాలాభౌ జయాజయౌ । తతో యుద్ధాయ యుజ్యస్వ నైవం పాపమవాప్స్యసి ॥ ౩౮ ॥
sukha-duḥkhe same kṛtvā
[sukha-duhkhe same kritvaa]
lābhālābhau jayājayau
[laabhaalaabhau jayaajayau]
tato yuddhāya yujyasva
[tato yuddhaaya yujyasva]
naivaṁ pāpam avāpsyasi
[naivam paapam avaapsyasi]
Word-for-word
sukha — happiness duḥkhe — and distress same — in equanimity kṛtvā — doing so lābha - alābhau — both profit and loss jaya - ajayau — both victory and defeat tataḥ — thereafter yuddhāya — for the sake of fighting yujyasva — engage (fight) na — never evam — in this way pāpam — sinful reaction avāpsyasi — you will gain .
Blended reading (Sanskrit + English inline)
sukha-duḥkhe same kṛtvā
sukha
happiness
duḥkhe
and distress
same
in equanimity
kṛtvā
doing so
lābhālābhau jayājayau
lābha - alābhau
both profit and loss
jaya - ajayau
both victory and defeat
tato yuddhāya yujyasva
tataḥ
thereafter
yuddhāya
for the sake of fighting
yujyasva
engage (fight)
naivaṁ pāpam avāpsyasi
na
never
evam
in this way
pāpam
sinful reaction
avāpsyasi
you will gain .
Important Words
  • sukha - duḥkhe — in pleasure and pain
    Locative dual. The arena of equanimity. Not 'pleasure-less' or 'painless' — *while in* pleasure and pain. The verse locates the discipline inside experience, not above it.
  • same — equal
    Locative — *as equal*. The same word that named the dhīra in 2.15 (sama-duḥkha-sukham). The chapter is building sama as a technical term.
  • lābha - alābhau — gain and loss
    Dual compound. The second pair after sukha-duḥkha. The verse will list a third (jaya-ajaya) — three dualities, three pairs to be flattened.
  • jaya - ajayau — victory and defeat
    Dual compound. The third pair — and the one most pointed for a warrior. The whole verse, by sliding from generic sukha-duḥkha to specific jaya-ajaya, is closing in on Arjuna's actual fear.
  • yujyasva — yoke yourself
    Imperative of √yuj — to yoke. The same root as yoga. The verse contains the seed: yoga is yujyasva — yoking — and Kṛṣṇa here yokes Arjuna *for battle*. The Gītā's word for spiritual practice and the verb for entering combat are one.
Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat – and by so doing you shall never incur sin.
Purport

Lord Kṛṣṇa now directly says that Arjuna should fight for the sake of fighting because He desires the battle. There is no consideration of happiness or distress, profit or loss, victory or defeat in the activities of Kṛṣṇa consciousness. That everything should be performed for the sake of Kṛṣṇa is transcendental consciousness; so there is no reaction to material activities. He who acts for his own sense gratification, either in goodness or in passion, is subject to the reaction, good or bad. But he who has completely surrendered himself in the activities of Kṛṣṇa consciousness is no longer obliged to anyone, nor is he a debtor to anyone, as one is in the ordinary course of activities. It is said: devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam “Anyone who has completely surrendered unto Kṛṣṇa, Mukunda, giving up all other duties, is no longer a debtor, nor is he obliged to anyone – not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers.” ( Bhāg. 11.5.41 ) That is the indirect hint given by Kṛṣṇa to Arjuna in this verse, and the matter will be more clearly explained in the following verses.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
38. Being equal in happiness and distress, in gain or loss, in victory or defeat, engage in the battle. You will not incur any sin.
Commentary

In all ways, your fighting is an act of dharma. If you fear that it will produce sin, I have shown you that it will not be a cause of sin. Therefore fight. The Lord gives this instruction in this verse. Being equal in happiness and distress, which are caused by gain and loss—such as gain and loss of a kingdom, which are in turn caused by victory and defeat in the war; understanding that both results are equal through a discerning mind—equipped with that knowledge, you will not incur sin at all. It will also be stated later: lipyate na sa pāpena padma-patram ivāmbhasā One is not touched by sin, as a lotus leaf is not touched by water. BG 5.10

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
38. Being equal in happiness and distress, in gain or loss, in victory or defeat, engage in the battle. You will not incur any sin.
Commentary

“You have explained by verse 33 and the verses following it, that I will attain sin by not fighting since I will be giving up my duty. But still, I should not fight because sin will arise from killing brāhmaṇas and gurus in a war to gain a kingdom.” “It is not so: you will not incur sin by killing them, when you are fighting with the desire for liberation.” This is explained in this verse. Being equal (sama) means to remain unchanging in this world in all circumstances. Not being attached to happiness and its cause, victory, and not having dislike of unhappiness and its cause, not attaining a kingdom due to defeat—being of unchanging heart, engage in fighting: engage in the fighting only because it is your duty. As a fighter you will not incur sin in killing them because of your disposition of desiring liberation. One who fights with hankering for material results incurs sin, but one who desires true knowledge destroys infinite sins accumulated from the past.” “How does one become inclined to fighting, charity or other actions without desire for results? It is difficult.” “Understand that attachment to the infinite bliss of the ātmā is the inspiration, just as attachment to kingdom is the inspiration for the fool who throws himself off a cliff.”

Bhūrijana Dāsa Gauḍīya
Commentary

That verse at the end of the Karma‑kanda Section speaks about sinful reactions. If one does his duty in the proper consciousness there will be no sinful reactions to suffer. Arjuna was thinking that he had to suffer for so long sinful reactions if he fought in this battle but Krsna begins countering that here by saying that there will be no sinful reactions. Srila Prabhupada explains: " Lord Krsna now directly says that Arjuna should fight for the sake of fighting because He desires the battle. There is no consideration of happiness or distress, profit or gain, victory or defeat in the activities of Krsna consciousness. That everything should be performed for the sake of Krsna is transcendental consciousness." ......... *** .........

So in the first Section were Arjuna's doubts. And in the next Section (B) ‑ Jnana, that Arjuna is not his body. Then it was the Section of Karma‑kanda‑ fight, do your karma to enjoy! If one puts Jnana, the knowledge, with the Karma, meaning working or doing activity, together one actually gets what Krsna wants Arjuna to do which is: fight but in the mood of jnana or detachament (not thinking that one is the body) and that is called NISKAMA‑KARMA or BUDDHI‑YOGA. So there is a detachment that one who is in knowledge has when he is doing his duties. He is not trying to enjoy this world because he doesn't think that he is his body. But that is not what Srila Prabhupada actually describes this verse's meaning in his Purport. He says something more wonderfull than just fighting with detachment based on Jnana. He explains fighting with material detachment but spiritual attachment to Krsna which is Bhakti. Again, Lord Krsna directly says that Arjuna should fight for the sake of fighting. Krsna is telling Arjuna: "you should do your duty and fight!", but the real reason why Arjuna is going to do it is because Krsna is telling him to do it. When one is materially detached and his niskama‑karma is offered to Krsna with affection and devotion, than that niskama‑karma doesn't bring just liberation, or knowledge, but it brings Krsna's lotus feet and Bhakti. This is what will be described in more detail latter on. Here Srila Prabhupada is given us a hint ‑ a difference between Niskama‑karma, or detached work or work, Karma, based on Jnana and Bhakti.

[ D. BUDDHI‑YOGA (NISKAMA‑KARMA, acting dutyfully with detachment to set the correct example) FIGHT! BUT WITHOUT ANY REACTION (2.39‑53) 1 . If Arjuna fights without being attached to the result of his fighting, fighting simply because it is Krsna's desire, with his mind focused on Krsna and in full resolve, his fighting will bring no sinful reaction. (39‑41, 47‑51)]

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
2.38 As regards that, listen to this advice for you then you are engaged in battle considering it to be your duty: Krtva, treating; sukha-duhkhe, happiness and sorrow; same, with eanimity, i.e. without having likes and dislikes; so also treating labha-alabhau, gain and loss; jaya-ajayau, conest and defeat, as the same; tatah, then; yuddhaya yujyasva, engage in battle. Evam, thus by undertaking the fight; na avapsyasi, you will not incur; papam, sin. This advice is incidental. [The context here is that of the philosophy of the supreme Reality. If fighting is enjoined in that context, it will amount to accepting combination of Knowledge and actions. To avoid this contingency the Commentator says, 'incidental'. That is to say, although the context is of the supreme Reality, the advice to fight is incidental. It is not an injunction to combine Knowledge with actions, since fighting is here the natural duty of Arjuna as a Ksatriya.]. The generally accepted argument for the removal of sorrow and delusion has been stated in the verses beginning with, 'Even considering your own duty' (31), etc., but this has not been presented by accepting that as the real intention (of the Lord). The real context here (in 2.12 etc.), however, is of the realization of the supreme Reality. Now, in order to show the distinction between the (two) topics dealt with in this scripture, the Lord concludes that topic which has been presented above (in 2.20 etc.), by saying, 'This (wisdom) has been imparted,' etc. For, if the distinction between the topics of the scripute be shown here, then the instruction relating to the two kinds of adherences as stated later on in, 'through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogis' (3.3) will proceed again smoothly, and the hearer also will easily comprehend it by keeping in view the distinction between the topics. Hence the Lord says:
Śrī Rāmānujācārya Classical
Translation
2.38 Thus, knowing the self to be eternal, different from the body and untouched by all corporeal alities, remaining unaffected by pleasure and pain resulting from the weapon-strokes etc., inevitable in a war, as also by gain and loss of wealth, victory and defeat, and keeping yourself free from attachment to heaven and such other frutis, begin the battle considering it merely as your own duty. Thus, you will incur no sin. Here sin means transmigratory existence which is misery. The purport is that you will be liberarted from the bondage of transmigratory existence. Thus, after teaching the knowledge of the real nature of the self, Sri Krsna begins to expound the Yoga of work, which, when preceded by it (i.e., knowledge of the self), constitutes the means for liberation.
Śrī Abhinavagupta Classical
Translation
2.38 Sukha-duhkhe etc. For you, performing actions as your own duty, never there is any connection with sin.
Swami Sivananda Classical
Translation
2.38 Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.
Commentary

2.38 सुखदुःखे pleasure and pain? समे same? कृत्वा having made? लाभालाभौ gain and loss? जयाजयौ victory and defeat? ततः then? युद्धाय for battle? युज्यस्व engage thou? न not? एवम् thus? पापम् sin? अवाप्स्यसि shalt incur.Commentary This is the Yoga of eanimity or the doctrine of poise in action. If anyone does any action with the above mental attitude or balanced state of mind he will not reap the fruits of his action. Such an action will lead to the purification of his heart and freedom from birth and death. One has to develop such a balanced state of mind through continous struggle and vigilant efforts.

Swami Gambhīrānanda Classical
Translation
2.38 Treating happiness and sorrow, gain and loss, and conest and defeat with eanimity, then engage in battle. Thus you will not incur sin.
Shri Purohit Swami Classical
Translation
2.38 Look upon pleasure and pain, victory and defeat, with an equal eye. Make ready for the combat, and thou shalt commit no 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)
Related verses
BG 2.47 BG 2.48 BG 4.20 SB 1.5.36 SB 3.32.34 SB 11.20.9 CC Madhya 22.144 CC Madhya 24.143 CC Antya 20.30 Īśa Upaniṣad 1 BRS 1.2.255
Stories
yudhishthira_dice_game_middlesamata_epic_primary
Concepts
Dharma
Study Q&A referencing this verse
Related lectures
Personal Guidance
Treat happiness and distress, gain and loss, victory and defeat as equal — and engage in the fight; thus you incur no sin.
Practical Applications
  • Train yourself to evaluate experiences by their dharmic alignment, not their pleasantness.
  • Notice how often you abandon a path the moment it stops feeling good.
  • Make a decision today not based on its emotional outcome but on its dharma.
Reflection Questions
  • Which choice am I weighing by emotional comfort that should be weighed by dharma?
  • How does treating dualities as equal change what it means to act?
Analogy

A potter at his wheel works without preferring one pot over another, without grasping for the next, without comparing the day's count. The wheel turns; pots emerge; the work is done. This is the first picture of niṣkāma-karma the Gītā gives Arjuna — and it is given as a fighting instruction.

Stories
Yudhiṣṭhira's question on equanimity

Yudhiṣṭhira often asked Bhīṣma and other elders about how the wise act in the world. The repeated answer in the Mahābhārata's śānti-parvan is the same as this verse: the wise warrior, the wise minister, the wise sage treats lābha and alābha, jaya and ajaya, as one — and only thus avoids pāpa.

The Mahābhārata's wisdom literature is in this sense one long unpacking of sukha-duḥkhe same kṛtvā. Kṛṣṇa is giving Arjuna in one verse what the whole post-war śānti-parvan will give Yudhiṣṭhira in many.

📝 My note

Source: vedabase.io

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