Not only will happiness and fame elude him if he disregards his duty as a kṣatriya but the world opinion of those competent to judge and those incompetent as well will chastise him and speak of his act of disgrace public and privately.

They will say Arjuna was a coward for when the battle was about to begin he gave only excuses and retreated hastily from the battlefield.

The Supreme Lord Krishna is telling him that forever history will brand him for cowardice.

If Arjuna was to reply that what the public think is of no consequence to him, the Supreme Lord neutralises that

by stating that for a person of honour possessing the qualities of heroism, determination, puissance, courage etc. which are all contrary to cowardice to have to accept infamy is worse than death.

If he was to acquire disgrace of this kind death for him would certainly be much better.

If reasoning further one was to present the question of how ignominy could attach itself to one who is already a renowned hero and whose resignation from the battle field is prompted only by motives of respect for elders and compassion to friends and relatives then the next verse 34 neutralises that argument.

“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.

34 *'The creatures, moreover, will recount thy undying infamy; and, for those that have been honoured, infamy outweighs death.* (201)

Therefore were you to forsake your own duty it would be sinful conduct and you will not escape for all time the stigma of ill-fame. The wise should live only so long as there is not a whit of clinging to one's name. If so, just say how you will back out of this war now. You will no doubt return from here without the least malice, and with a heart full of pity but the Kauravas would never, O Pārtha, believe in it. They will surround you from all directions and will shower arrows after arrows on you. Your pitiful heart, O Pārtha, will not come to your rescue. Further, even if you manage to escape from this deadly peril to your life, still such life would be worse than death.

'Akīrtim cāpi bhūtāni kathayiṣyanti te'vyayām'— Men, gods, genies, and demons etc., and all, who do not have even the least friendship or enmity with you, such simple beings will recount your infamy and dishonour and will call you a coward, if you do not wage war. They will disparage your chivalry, and will say that you proved to be a coward, which could not even be imagined.

By using the word 'te' (thy) Lord Kṛṣṇa means to say, that Arjuna who is renowned in heaven, in this world, as well as, in the infernal world, for his courage, will be called a coward. By using the term 'avyayām' (everlasting) He means that as he is famous for his excellence and bravery, he will be unpopular for his weakness and timidity forever.

'Sambhāvitasya ākīrtirmaraṇādatiricyate'—In the first half of this verse, the Lord discussed Arjuna's disparagement by common people. Now He is talking in general terms.

In the world, if any man, who is regarded superior to others and enjoys popular esteem, loses his honour and fame, his infamy

is more painful to him, than even death. Because in natural death he does not lose his name and fame while he loses these by shunning his duty. In case of natural death, no crime or sin is committed, but shirking duty is a sin, which brings much discredit.

केवल स्वधर्म और कीर्तिका त्याग होगा, इतना ही नहीं—

सब लोग तेरी बहुत दिनोंतक स्थायी रहनेवाली अपकीर्ति (निन्दा) भी किया करेंगे। धर्मात्मा शूरवीर इत्यादि गुणोंसे प्रतिष्ठा पाये हुए पुरुषके लिये अपकीर्ति, मरणसे भी अधिक होती है। अभिप्राय यह है कि संभावित (इज्जतदार) पुरुषके लिये अपकीर्तिकी अपेक्षा मरना अच्छा है

म्हणोनि स्वधर्म हा सांडसील । तरी पापा वरपडा होसील । आणि अपेश तें न वचेल । कल्पांतावरी ॥ २०१ ॥

जाणतेनि तंवचि जियावे । जंव अपकीर्ति आंगा न पवे । आणि सांग पां केवी निगावें । एथोनियां ॥ २०२ ॥

तूं निर्मत्सरु सदयता । येथूनि निघसी कीर माघौता । परी ते गति समस्तां । न मनेल ययां ॥ २०३ ॥

हें चहूंकडून वेढितील । बाणवरी घेतील । तेथ पार्था न सुटिजेल । कृपाळुपणे ॥ २०४ ॥

ऐसेनिही प्राण्संकटे । जरी विपायें पां निघणें घटे । तरी तें जियालेंही वोखटें । मरणाहुनी ॥ २०५ ॥

(2.201) इसलिए यदि स्वधर्म का त्याग करोगे तो पाप को प्राप्त होंगे और अपकीर्ति कल्पान्त तक भी न मिटेगी।

(2.202) ज्ञानी मनुष्य को तभी तक जीना चाहिए जब तक अपयश नहीं लग पाता। तो फिर कहो, यहाँ से क्यों हटना चाहिए?

(2.203) तुम तो मत्सररहित हो - सदय अन्तःकरण से पीछे फिरोगे, परन्तु तुम्हारा इस प्रकार जाना इन सबों के मन में न भायेगा।

(2.204) ये चारों ओर से तुम्हें घेर लेंगे, तुम पर बाण पर बाण छा देवेंगे। तब हे पार्थ, सदयता से तुम्हारा छुटकारा न होगा। (2.205) इस पर भी यदि इस प्राण-संकट से बड़े कष्ट से छुटकारा हो जाय, तथापि इस प्रकार जीना मरण से भी बुरा है।

भावार्थ— सब मनुष्य तुम्हारी चिरकाल तक रहने वाली अपकीर्ति की भी चर्चा करेंगे। और सम्माननीय पुरुष की अपकीर्ति तो उसके लिये मरण से भी बढ़कर होती है।

व्याख्या— तुम्हारा सम्मान तो मनुष्य क्या, देवता भी करते हैं, अतः तुम उस अपकीर्ति को सहन नहीं कर सकोगे। वह तुम्हारे लिए मरण से भी अधिक दुःखदायिनी होगी।

‘अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्’—मनुष्य, देवता, यक्ष, राक्षस आदि जिन प्राणियोंका तेरे साथ कोई सम्बन्ध नहीं है अर्थात् जिनकी तेरे साथ न मित्रता है और न शत्रुता, ऐसे साधारण प्राणी भी तेरी अपकीर्ति, अपयशका कथन करेंगे कि देखो! अर्जुन कैसा भीरू था, जो कि अपने शत्रुधर्मसे विमुख हो गया। वह कितना शूरवीर था, पर युद्धके मौकेपर उसकी कायरता प्रकट हो गयी, जिसका कि दूसरोंको पता ही नहीं था; आदि-आदि।

‘ते’ कहनेका भाव है कि स्वर्ग, मृत्यु और पाताल-लोकमें भी जिसकी धाक जमी हुई है, ऐसे तेरी अपकीर्ति होगी। ‘अव्ययाम्’ कहनेका तात्पर्य है कि जो आदमी श्रेष्ठताको लेकर जितना अधिक प्रसिद्ध होता है, उसकी कीर्ति और अपकीर्ति भी उतनी ही अधिक स्थायी

रहनेवाली होती है।

‘सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते’—इस श्लोकके पूर्वार्धमें भगवान्ने साधारण प्राणियोंद्वारा अर्जुनकी निन्दा किये जानेकी बात बतायी। अब श्लोकके उत्तरार्धमें सबके लिये लागू होनेवाली सामान्य बात बताते हैं।

संसारकी दृष्टिमें जो श्रेष्ठ माना जाता है, जिसको लोग बड़ी ऊँची दृष्टिसे देखते हैं, ऐसे मनुष्यकी जब अपकीर्ति होती है, तब वह अपकीर्ति उसके लिये मरणसे भी अधिक भयंकर दुःखदायी होती है। कारण कि मरनेमें तो आयु समाप्त हुई है, उसने कोई अपराध तो किया नहीं है, परन्तु अपकीर्ति होनेमें तो वह खुद धर्म-मर्यादासे, कर्तव्यसे च्युत हुआ है। तात्पर्य है कि लोगोंमें श्रेष्ठ माना जानेवाला मनुष्य अगर अपने कर्तव्यसे च्युत होता है, तो उसका बड़ा भयंकर अपयश होता है।

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।