To a Kshatriya, there is no greater good than engaging in a righteous war motivated by a just cause. It will be declared later on 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 Kshatriya born of his very nature.' (18:43).

In the Agnisomiya sacrifice no real harm is caused to the animal victim; for according to the Vedic Texts, the victim —a goat, after abandoning an inferior body, will attain a higher rebirth, with a beautiful body.

The Text pertaining to immolation declares: —

'O animal, by this (immolation) you never die, you are not destroyed. You will pass through happy paths to the realm of the gods, where the virtuous, not the sinful reach. May the god Savitur give you a suitable place.' (Yajñ, 4.6.9.46; Taitt. Br. iii 7.2).

Likewise the attainment of more beautiful bodies by those who die here in this war [which is like a sacrifice] has been declared in the Gita (2.22).

Hence, just as a surgeon makes an incision and performs other surgical procedures for the purpose of curing a patient, the immolation of the sacrificial animal in the Agnisomiya and other sacrifices contributes to its welfare.

“सांख्यम् ज्ञानम् | शुद्धात्मतत्त्वविज्ञानं सांख्यनित्यमित्यभिधीयते | इति भगवद्वचनाद् व्यासमुतौ | योगः उपायः | दृष्टा योगाः प्रयुक्ताश्च पुंसां श्रेयः प्रसिद्धये | इति प्रयोगाद् भागवते | नेतरौ सांख्याग्निवुपादेयत्वेन विवक्षितौ कुत्रचित् समास्येन | कर्मयोग इत्यादिप्रयोगाच्च | निन्दितत्वाच्चेतरयोः मोक्षधर्मेषु भिन्नमतत्वं उक्त्वा पञ्चरात्रस्तुता युक्तम् | तत्रैव चित्रशिखरिशास्त्रे पञ्चरात्रमूले वैदिकयोक्तेच्च | एवमेव सर्वत्र साख्य योग शब्दार्थ उपादेयो वर्णनीयः ५ युक्तेश्च ज्ञानं हि जैवमुक्तम् | उपायश्च वक्ष्यते | बुद्धयतेऽनया इति बुद्धिः | सांख्यविषयो यया वाचा बुद्धयते सा वागभिहिता इत्यर्थः ||” - सांख्य means wisdom. Thus in Vyasasmriti by the Lord having been said that knowledge of the Pure Self is saankhya. योग is उपाय, the procedure for experiencing communion which the wise men have made the propriety known, thus in Bhagavat Puraana. Other than these nothing else has been referred to as science of Sankhya or science of Yoga (equanimity). In other contexts, the word 'karmayoga' (equanimity in performance of action) has been used. Others having denounced these sciences and in respect of the Perennial Principles regarding Deliverance, Pancharatra has been eulogized for deliverance. In Vedas, verily, there being unitive comprehensive Wisdom, no contradiction. Subjective interpretation therein may be due to the wrong interpretation of saankhya. In Chitra Shikhandi Shastra, the similarity between Panchraatra and the Vedas has been pointed out and also in respect of Sankhya (Action) and Yoga (equanimity) have similarly been described as the means (for deliverance). That is quite proper Because Wisdom, verily, is the means of deliverance. And the means have also (further) been spoken. It becomes known by this, therefore it is the knowledge. By whatever speech the subject matter of saankhya comes be known, by those words it has been explained.

“देही कुतोऽवध्यः? यस्मादयमीश्वरः सर्वस्य जीवस्य सूक्ष्मे सन्ध्यक् स्थूलं च देहे रक्षकत्वेनावस्थितः अत अवध्यः | न स्वसामर्थ्यं कस्यापि | द्रव्यं कर्म च कालश्च स्वभावो जीव एव च | यदनुग्रजः सन्ति न सन्ति यदुपेक्षया || इति हि भागवते | तत्र तत्र स्थितो विणार्नित्यं रक्षति नित्यदा | अनित्यदेवानित्यं च नित्यानित्यं ततस्ततः | भवाभावानियन्ता हि तदेकः पुरुषोत्तमः || इति पादमे |” - How is the Jiva indestructible? The Lord is dwelling in the subtle as well as the gross body, for the protection of all the Jivas. Therefore, he is indestructible, not due to the strength of the Jivas; elements, action and Time the attributes of Jiva which exist or cease to exist by the grace of the Lord, thus in Bhagavat Puraana. Establishing Himself in the respective places, Sri Vishnu protects Jiva eternally, permanent objects permanently and impermanent objects temporarily. As the manifested (bhaava) and as the un-manifest (a-bhaava) He, The Supreme Person alone maintains (Jiva) in proper order, thus, in Padma Puraana.

“जित्वा स्वर्गं हाहीं च | ये युध्यन्ते प्रधनेषु शूरासो || ऋग्वेद | सम्यक् ख्यातिज्ञानं सांख्यम् | युज्यतेऽनेनेति योगस्तदुपायः - सम्यक् तत्वदृशिः सांख्यम् योगतात्माधनम् स्मृतम् | इति शब्दनिर्णये |” - If triumphant, heavens and the earth. Those who battle, being brave and successful, acquire predominant splendour. Thus speak, the scriptures. Equal importance is given to both Jnyana (Wisdom) and Sankhya (Action). By Yoga (equanimity) these two become enjoined; therefore it (equanimity) becomes the means. The Seer of Truth having equanimity, considers Yoga (equanimity) to be the precursor to Sankhya (Action) thus, in Sbabda Nirnaya.

“ब्रह्मतर्कस्तर्कशास्त्रं विष्णुना यस्मीरितम् | अक्षपादकणादौ च सांख्ययोगो च हेतुकाः || बौद्धपाशुपाताद्यास्तु पाखंडा इति कीर्तिताः मिमांसा त्रिविधा प्रोक्ता बाह्मी देवी च कर्मिकी || बृह्मतार्कं च मिमांसा सेवेत ज्ञानसिद्धये | वैदिकज्ञानवैरुष्यान्नान्यात् सेवेत पण्डितः || इत्यन्नसांख्ययोगोयविर्मिद्धत्वान्नारदीये || सांख्यस्य निरीश्वरत्वादुक्तत्वाच्चैरस्य | सांख्ययोगैश्च विहितहिंसाया अप्यनर्थहेतुत्वाङ्गीकारात् | अत्र तु युद्धविधानाच्च | मोक्षार्थत्वेनैव कर्मबन्धं प्रहास्यसि इति | परमसंख्ययोगोश्चेत्कार्थत्वेनैव न विरोधः ||” - Brahma Tarka is dialectical method propounded by Sri Vishnu (descending as Kapila). Nyaya philosophy (of Gautama) Vaisheshika philosophy (of Kanada) are imitation sankhya philosophy which is athletic of Kapila Muni and are dialectical arguments, not dialectical methods for attaining the Ultimate Truth. Buddha (Mayavadi) and Pashupata philosophies etc. are known as profane. Mimaamsa (explanations) are threefold - concerning rituals, concerning Gods and concerning Brahman. Brahmatarka and Mimaasas contribute to the success of Wisdom. The knowledge of Vedas is the only sign of Wisdom; the learned do not serve anything else. According to Narada Puraana others like Sankhya and Yoga being non-acceptable should not be followed. The atheist Sankhya is (essentially) non-deistic, but here (in Gita) its deistic part is spoken. Sankhya as well as Yoga declares desirable killing cause undesirable results. Here in Gita war (for upholding dharma or righteousness and I as prescribed duties of a kshatriya) is recommended as desirable activity as means for deliverance, when it is said 'karmabandham prahasyasi'. (But) what has been intended in Sankhya and Yoga cannot be surmised as contrary to what has been said in Gita.

31 *'Having regard even for thine own Dharma (Duty), thou dost not do well to waver; for except righteous fight, there exists not, for a Kshatriya (warrior), another greater Good.* (180)

Why do you not even now weigh the matter properly? Why do you get obsessed with such ideas? Why are you remiss about your own duty in this situation, which is the only proper course of action. Even if the Kauravas fare worst, or some calamity befalls you, or the whole universe is deluged suddenly, still you ought not to abandon your own religious duty. Will you find your salvation by surrendering to pity on this great occasion? O Arjuna, allowing your mind to be served with pity is not proper on the very verge of war. Just see that the milk of the cow which is food proves a poison if forcibly administered in a pneumonic case, wherein it is prohibited. You should therefore be cautious, since the moral good is in danger, if men appointed to a duty do the wrong thing; why then bewail in vain?

Just consider, you would never be liable to be blamed if you followed your Kshatriya religion (duty as a member of warrior-race). Just as no harm is likely to befall by walking over a straight levelled road or no obstruction by carrying a lamp, in the same way O Pārtha, all wishes get automatically fulfilled by doing one's duty properly. So I say to you that the duty proper for you Kshatriyas (Warring race) is nothing else but warfare. You should perceive it directly, and hence there is no need to tell you that in the battle-field you should be exchanging blows without harbouring any malicious feelings.

[In the first two verses, He describes the benefit of war.]

'Svadharmamapi cāvekṣya na vikampitumarhasi'—Man (soul) is a fragment of God. But by identifying himself with the body, noting himself as a Brāhmaṇa (of the priest class) or a Kṣatriya (of the warrior class) etc., he has to discharge his duty as a member of that class. Similarly one who acknowledging himself as a teacher or a father, has to discharge the duty of a teacher or a father.

Here, the duty of a Kṣatriya has been called 'Dharma' (righteousness)*. It is the foremost duty of a Kṣatriya not to

* In the eighteenth chapter (18/42—48) the Lord has described the innate

flee from war front. For a Kṣatriya, righteousness is upheld by waging war. So, Lord Kṛṣṇa asks Arjuna to discharge his duty, by waging war. He should never shirk that duty.

**'Dharmyāddhi yuddhācchreyo'nyatkṣatriyasya na vidyate'**—There is nothing more welcome to a man of the warrior class than a righteous war viz., which is his main duty (Gītā 18/43). Similar, is the case with, the people of other classes—the priest, the business and the labour classes.

Arjuna, in the seventh verse of the second chapter, requested Lord Kṛṣṇa to tell him what is good for him. In response to his request, Lord Kṛṣṇa tells him, that he would attain salvation by performing his duty of waging a righteous war. So, he should not retreat from it.

**Appendix**—Having described the discrimination between 'deha' (body) and 'dehi' (self) the Lord from this verse to the thirty-eighth verse describes the performance of one's duty. The reason is that the Supreme Truth which is realized by the discrimination between 'deha' and 'dehi', the same Supreme Truth can be realized by the proper use of the body, by performing one's duty. In discrimination 'knowing' is important and in performance of one's duty 'doing' is important. Though discrimination is important for a man, as it is useful for him in practical and spiritual life and also in this world as well as the other world, yet the Lord mentions performance of one's duty for the person, who doesn't understand the discrimination between the body and the self, so that instead of becoming a scholar by possessing bookish knowledge or rot learning, he may realize the Truth.

It means that a person who wants to know Godhead but without having a keen intellect and a keen self-denial (detachment), couldn't know Him by the Discipline of

duties of the people of four castes. There the term 'Dharma' (18/47) stands for one's duty. Thus the terms 'Karma' and 'Dharma' are synonymous.

Knowledge, he can know the Supreme Soul by the Discipline of Action (Gītā, 5/4-5).

Arjuna was a Kṣatriya (member of the warrior class). Therefore the Lord has mentioned the duty of a Kṣatriya. In fact here 'the duty of a Kṣatriya' is the denotation for the duties of the four 'Varṇas'. Therefore it means that the members of other 'Varṇas' (castes) such as Brāhmaṇa (member of the priest class) etc., should also discharge their duties (Gītā, 18/42—44). ['Svadharma' (one's own duty) has been mentioned as 'Svabhāvaja karma', 'Sahaja karma' and 'Svakarma' etc., (Gītā 18/42—48). Discharge of one's duty for the welfare of others, by renouncing selfishness, pride and the desire for fruit, is performing 'svadharma'. Discharge of 'Svadharma' (one's duty) is 'Karmayoga' (the Discipline of Action).]

स्वधर्ममपि स्वो धर्मः क्षत्रियस्य युद्धं तमपि अवेक्ष्य त्वं न विकम्पितुं प्रचलितुं नार्हसि क्षत्रियस्य स्वाभाविकाद्धर्मात् आत्मस्वाभाव्यादित्यभिप्रायः । तच्च युद्धं पृथिवीजयद्वारेण धर्मार्थं प्रजारक्षणार्थं चेति धर्मादनपेतं परं धर्म्यम् । तस्मात् धर्म्यात् युद्धात् श्रेयः अन्यत् क्षत्रियस्य न विद्यते हि यस्मात् ॥

कुतश्च तत् युद्धं कर्तव्यमिति, उच्यते --

इह परमार्थतत्त्वापेक्षायां शोको मोहो वा न सम्भवति इति उक्तम्, न केवलं परमार्थ- तत्त्वापेक्षायाम् एव किन्तु—

यहाँ यह कहा गया कि परमार्थ-तत्त्वकी अपेक्षासे शोक या मोह करना नहीं बन सकता। केवल इतना ही नहीं कि परमार्थ-तत्त्वकी अपेक्षासे शोक और मोह नहीं बन सकते, किंतु—

क्षत्रियके लिये जो युद्धरूप स्वधर्म है उसे देखकर भी तुझे कम्पित होना उचित नहीं है, अभिप्राय यह कि अपने स्वाभाविक धर्मसे विचलित होना (हटना) भी तुझे उचित नहीं है।

क्योंकि वह युद्ध पृथ्वी-विजयद्वारा धर्म-पालन और प्रजा-रक्षणके लिये किया जाता है, इसलिये धर्मसे ओतप्रोत परम धर्म्य है, अतः उस धर्ममय युद्धके सिवा दूसरा कुछ क्षत्रियके लिये कल्याणप्रद नहीं है

तूं अझुनि कां न विचारिसी । काय हें चिंतितु आहासी । स्वधर्मु तो विसरलासी । तरावें जेणें ॥ १८० ॥

या कौरवां भलतें जाहलें । अथवा तुजचि कांही पातलें । कीं युगचि हें बुडालें । जर्‍हीं एथ ॥ १८१ ॥

तरी स्वधर्मु एक आहे । तो सर्वथा त्याज्य नोहे । मग तरिजेल काय पाहे । कृपाळुपणें ॥ १८२ ॥

अर्जुना तुझें चित्त । जर्‍ही जाहलें द्रवीभूत । तर्‍ही हें अनुचित । संग्रामसमयीं ॥ १८३ ॥

अगा गोक्षीर जरी जाहलें । तरी पथ्यासि नाही म्हणितलें । ऐसेनिहि विष होय सुदलें । नवज्वरीं देतां ॥ १८४ ॥

तैसे आनीं आन करितां । नाशु होईल हिता । म्हणऊनि तूं आतां । सावध होई ॥ १८५ ॥

वायांचि व्याकुळ कायी । आपुला निजधर्मु पाहीं । जो आचरिता बाधु नाहीं । कवणे काळीं ॥ १८६ ॥

जैसें मार्गेंचि चालतां । अपावो न पवे सर्वथा । कां दीपाधारें वर्ततां । नाडळिजे ॥ १८७ ॥

म्हणोनि यालागीं पाहीं । तुम्हां क्षत्रियां आणीक कांही । संग्रामावांचूनि नाहीं । उचित जाणें ॥ १८९ ॥

निष्कपटा होआवें । उसिणा घाई जुंझावें । हें असो काय सांगावे । प्रत्यक्षावरी ॥ १९० ॥

(2.180) तुम अब भी क्यों नहीं विचारते? यह क्या चिंतन कर रहे हो? मनुष्य का जो तारक है उस स्वधर्म को क्या तुम भूल गये?

(2.181) यदि इन कौरवों का नाश हो जाय, अथवा तुम्हीं को कुछ हो जाए, अथवा इस युग का भी अन्त हो जाय

(2.182) तथापि एक स्वधर्म अवश्य बच रहेगा। वह कभी त्याज्य नहीं हो सकता। उसका त्याग करने से तुम्हें जो दया उत्पन्न हुई है उससे क्या तुम तर सकोगे?

(2.183) हे अर्जुन! तुम्हारे चित्त में यद्यपि दया उत्पन्न हुई है तथापि युद्ध के समय वह अनुचित है। (2.184) अजी, गौ का दूध हो तथापि पथ्य नहीं समझा जाता। और यदि वह नवज्वर में दिया जाय तो विष के बराबर है।

(2.185) वैसे ही दूसरे के कर्म करने से स्वहित का नाश होता है। इसलिए सावधान रहो।

(2.186) वृथा क्यों व्याकुल होते हो? स्वधर्म की ओर देखो जिसका आचरण करने से किसी काल में भी दोष नहीं लगता।

(2.187) जैसे रास्ते से चलने में कभी अपाय नहीं होता, अथवा दीपक के आधार से चलने से ठिठकना नहीं पड़ता,

(2.188) उसी प्रकार हे पार्थ! स्वधर्म का आचरण करने से सहज ही सब कामनाओं की पूर्ति होती है।

(2.189) इसलिए देखो, तुम क्षत्रियों को संग्राम के सिवाय और कुछ भी उचित नहीं है,

(2.190) निष्कपट होकर, आमने सामने खड़े हो, एक दूसरे पर प्रहार कर युद्ध करना ही तुम्हें उचित है। प्रत्यक्ष बात अधिक विस्तार कर क्या बताई जाय?

संगति— अब श्लोक ३१ से ३७ तक कहेंगे कि युद्ध करना क्षत्रिय का धर्म है। फिर ३१ वें श्लोक की ही पुष्टि करते हुए ३८ वें श्लोक में सांख्य की समाप्ति करेंगे और उसके पश्चात् ४९ वें श्लोक तक निष्काम कर्मयोग का प्रतिपादन करेंगे।

भावार्थ— अपने धर्म को देखते हुए भी तुम्हें भय करना उचित नहीं है, क्योंकि धर्म-युद्ध से बढ़कर क्षत्रिय के लिए कोई अन्य कल्याणकारी कर्तव्य नहीं है।

व्याख्या— प्रजा की रक्षा करना और धर्मयुद्ध करना—यही क्षत्रियों का धर्म है तथा धर्म का त्याग ही पाप है। इसलिए भगवान् कहते हैं कि यदि तुम्हें बोध नहीं हुआ तो तुम अपने वर्णाश्रम धर्म के अनुकूल आचरण करो।

[ पहले दो श्लोकोंमें युद्धसे होनेवाले लाभका वर्णन करते हैं। ]

‘स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि’—यह स्वयं परमात्माका अंश है। जब यह शरीरके साथ तादात्म्य कर लेता है, तब यह ‘स्व’ को अर्थात् अपने-आपको जो कुछ मानता है, उसका कर्तव्य ‘स्वधर्म’ कहलाता है। जैसे, कोई अपने-आपको ब्राह्मण, क्षत्रिय, वैश्य अथवा शूद्र मानता है, तो अपने-अपने वर्णोचित कर्तव्योंका पालन करना उसका स्वधर्म है। कोई अपनेको शिक्षक या नौकर मानता है तो शिक्षक या नौकरके कर्तव्योंका पालन करना उसका स्वधर्म है। कोई अपनेको किसीका पिता या किसीका पुत्र मानता है, तो पुत्र या पिताके प्रति किये जानेवाले कर्तव्योंका पालन करना उसका स्वधर्म है।

यहाँ क्षत्रियके कर्तव्य-कर्मको ‘धर्म’ नामसे कहा गया है*। क्षत्रियका खास कर्तव्य-कर्म है—युद्धसे विमुख न होना। अर्जुन क्षत्रिय हैं; अतः युद्ध करना उनका स्वधर्म है।

परिशिष्ट भाव—देह-देहीके विवेकका वर्णन करनेके बाद अब भगवान् यहाँसे अड़तीसवें श्लोकतक देहीके स्वधर्मपालन (कर्तव्यपालन)-का वर्णन करते हैं। कारण कि देह-देहीके विवेकसे जो तत्त्व मिलता है, वही तत्त्व देहके

* अठारहवें अध्यायमें जहाँ (१८। ४२—४८ में) चारों वर्णोंके कर्तव्य-कर्मोंका वर्णन आया है, वहाँ बीचमें ‘धर्म’ शब्द भी आया है—‘श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्’ (१८। ४७)। इससे ‘कर्म’ और ‘धर्म’ शब्द पर्यायवाची सिद्ध होते हैं।

इसलिये भगवान् कहते हैं कि अगर स्वधर्मको लेकर देखा जाय तो भी क्षात्रधर्मके अनुसार तुम्हारे लिये युद्ध करना ही कर्तव्य है। अपने कर्तव्यसे तुम्हें कभी विमुख नहीं होना चाहिये।

‘धर्म्याद्वि युद्धाच्छ्रेयोऽन्यक्षत्रियस्य न विद्यते’—धर्ममय युद्धसे बढ़कर क्षत्रियके लिये दूसरा कोई कल्याण-कारक कर्म नहीं है अर्थात् क्षत्रियके लिये क्षत्रियके कर्तव्यका अनुष्ठान करना ही खास काम है (गीता—अठारहवें अध्यायका तैतालीसवाँ श्लोक)। [ ऐसे ही ब्राह्मण, वैश्य और शूद्रके लिये भी अपने-अपने कर्तव्यका अनुष्ठान करनेके सिवाय दूसरा कोई कल्याणकारी कर्म नहीं है। ]

अर्जुनने सातवें श्लोकमें प्रार्थना की थी कि आप मेरे लिये निश्चित श्रेयकी बात कहिये। उसके उत्तरमें भगवान् कहते हैं कि श्रेय (कल्याण) तो अपने धर्मका पालन करनेसे ही होगा। किसी भी दृष्टिसे अपने धर्मका त्याग कल्याणकारक नहीं है। अतः तुम्हें अपने युद्धरूप धर्मसे विमुख नहीं होना चाहिये।

सदुपयोगसे, स्वधर्मके पालनसे भी मिल सकता है। विवेकमें 'जानना' मुख्य है और स्वधर्मपालनमें 'करना' मुख्य है। यद्यपि मनुष्यके लिये विवेक मुख्य है, जो व्यवहार और परमार्थमें, लोक और परलोकमें सब जगह काम आता है। परन्तु जो मनुष्य देह-देहीके विवेकको न समझ सके, उसके लिये भगवान् स्वधर्मपालनकी बात कहते हैं, जिससे वह कोरा वाचक ज्ञानी न बनकर वास्तविक तत्त्वका अनुभव कर सके।

तात्पर्य है कि जो मनुष्य परमात्मतत्त्वको जानना चाहता है, पर तीक्ष्ण बुद्धि और तेजीका वैराग्य न होनेके कारण ज्ञानयोगसे नहीं जान सका तो वह कर्मयोगसे परमात्मतत्त्वको जान सकता है; क्योंकि ज्ञानयोगसे जो अनुभव होता है, वही कर्मयोगसे भी हो सकता है (गीता—पाँचवें अध्यायका चौथा-पाँचवाँ श्लोक)।

अर्जुन क्षत्रिय थे, इसलिये भगवान्ने इस प्रकरणमें क्षात्रधर्मकी बात कही है। वास्तवमें यहाँ क्षात्रधर्म चारों वर्णोंका उपलक्षण है। इसलिये ब्राह्मणादि अन्य वर्णोंको भी यहाँ अपना-अपना धर्म (कर्तव्य) समझ लेना चाहिये। (गीता—अठारहवें अध्यायका बयालीसवाँ, तैतालीसवाँ और चौवालीसवाँ श्लोक)।

[ 'स्वधर्म' को ही स्वभावज कर्म, सहज कर्म, स्वकर्म आदि नामोंसे कहा गया है (गीता—अठारहवें अध्यायके इकतालीसवेंसे अड़तालीसवें श्लोकतक)। स्वार्थ, अभिमान और फलेच्छाका त्याग करके दूसरेके हितके लिये कर्म करना स्वधर्म है। स्वधर्मका पालन ही कर्मयोग है।]

यदृच्छया चोपपनं स्वर्गद्वारमपावृतम्।