If through injudicious sentiment or bewildered ignorance Arjuna should fail to perform his prescribed duty as a kṣatriya by fighting for the sake of righteousness;

he would lose a most excellent opportunity of attaining the heavenly spheres, he would lose his reputation as a hero and he would have to accept great sinful reaction.

“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.

33 “But in case thou dost not wage this righteous war, thou wilt then have given up thy Dharma and the glory; (and) sin shall be thy portion. (196)

Now to abandon this war and get dipped into lamentation over what is merely fancied is like you yourself courting your own disaster. O Arjuna, it would amount to your voluntarily losing the fame acquired by ancestors, were you to lay down the arms in this battle. (Your) existing fame will wane and the whole world will censure you and serious mortal sins will seek you out and stick to you. Just as a widow is insulted everywhere, so is the fate of a man who leaves the path of religious duty, or just as the vultures mangle, from all sides, a corpse left in a forest, in the same way, great sins devour one devoid of any religion of his own.

'Atha cettvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpṣyasi'—Even if you do not want to discharge your duty, by waging war, bound by your own action born of your nature, you will have to engage in it against your will (18/60). If you do not wage war, you will neglect your duty and you will not only lose your reputation, but incur sin, also. Moreover, by abandoning your duty, you will have to accept the duty of others, and so you will incur sin and by abandoning war, you will be

regarded as an unmanly warrior, and thus you will lose your honour and reputation.

इस प्रकार कर्तव्यरूपसे प्राप्त होनेपर भी—

यदि तू यह धर्मयुक्त—धर्मसे ओतप्रोत युद्ध नहीं करेगा, तो उस युद्धके न करनेके कारण अपने धर्मको और महादेव आदिके साथ युद्ध करनेसे प्राप्त हुई कीर्ति—को नष्ट करके केवल पापको ही प्राप्त होगा

आतां हा ऐसा अव्हेरिजे । मग नाथिले शोचूं बैसिजे । तरी आपण आहाणा होईजे । आपणपेयां ॥ १९६ ॥

पूर्वजांचे जोडलें । आपणचि होय धाडिलें । जरी आजि शस्त्र सांडिले । रणीं इये ॥ १९७ ॥

असती कीर्ति जाईल । जग अभिशापु देईल । आणि गिंवसित पावतील । महादोष ॥ १९८ ॥

जैसी भ्रतारेहीन वनिता । उपहृती पावे सर्वथा । तैशी दशा जीविता । स्वधर्मेंवीण ॥ १९९ ॥

ना तरी रणीं शव सांडिजे । तें चौमेरीं गिधीं विदारिजे । तैसे स्वधर्महीन अभिभविजे । महादोषी ॥ २०० ॥

(2.196) अब यदि इसका त्याग करो और अनहोनी बात का शोक करते बैठो तो स्वयं अपनी हानि करनेवाले होंगे।

(2.197) यदि आज इस रण में शस्त्र का त्याग करोगे तो यह कहा जाएगा कि पूर्वजों का सम्पादन किया हुआ यश तुम्हीं ने खो दिया; (2.198) एवं प्राप्त की हुई कीर्ति का नाश होगा, जगत् निन्दा करेगा और महापाप तुम्हारी खोज करते चले आवेंगे।

(2.199) जैसे पतिविहीन स्त्री सर्वदा अपमान पाती है वैसी ही दशा स्वधर्म बिना इस जीवित की हो जाती है।

(2.200) अथवा रण में जो शव छोड़ दिया जाता है उसे जैसे चहुँओर से गीदड़ नोच डालते हैं, वैसे ही स्वधर्महीन मनुष्य को महापाप वश में कर लेते हैं।

संगति— अर्जुन को युद्ध से वैराग्य तो था ही, जैसा कि उसने कहा कि मैं विजय, राज्य तथा ब्रह्मलोक और स्वर्ग के अधिपत्य की भी इच्छा नहीं करता। इसलिए भगवान् को सन्देह है कि सम्भव है अर्जुन युद्ध करना स्वीकार न करे; इसी से अगले श्लोक में वे उसे डांटते हैं—

भावार्थ— और यदि तुम इस धर्म युद्ध को नहीं करोगे तो अपना धर्म और यश खोकर पाप के भागी होंगे।

व्याख्या— अर्जुन ने श्री महादेव जी को प्रसन्न करने के लिए तप किया था। उस समय परिस्थितिवश उनसे युद्ध करने में भी संकोच नहीं किया। तथा अनेकों राक्षसों और दानवों को भी युद्ध में परास्त करके विजय प्राप्त की। इससे जो निर्मल यश प्राप्त हुआ वह अब युद्ध से पीछे हटने से दूषित हो जाता, इसलिए भगवान् कहते हैं—

‘अथ चेत्त्वमिमं...पापमवाप्स्यसि’—यहाँ ‘अथ’ अव्यय पश्चान्तरमें आया है और ‘चेत्’ अव्यय सम्भावनाके अर्थमें आया है। इनका तात्पर्य है कि यद्यपि तू युद्धके बिना रह नहीं सकेगा, अपने शत्रु स्वभावके परवश हुआ तू युद्ध करेगा ही (गीता—अठारहवें अध्यायका साठवाँ श्लोक), तथापि अगर ऐसा मान लें कि तू युद्ध नहीं करेगा, तो तेरे द्वारा शत्रुधर्मका त्याग हो जायगा।

शत्रुधर्मका त्याग होनेसे तुझे पाप लगेगा और तेरी कीर्तिका भी नाश होगा।

आप-से-आप प्राप्त हुए धर्मरूप कर्तव्यका त्याग करके तू क्या करेगा? अपने धर्मका त्याग करनेसे तुझे परधर्म स्वीकार करना पड़ेगा, जिससे तुझे पाप लगेगा। युद्धका त्याग करनेसे दूसरे लोग ऐसा मानेंगे कि अर्जुन-जैसा शूरवीर भी मरनेसे भयभीत हो गया! इससे तेरी कीर्तिका नाश होगा।

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।