Moreover, your enemies will make many slanderous and disparaging remarks about your ability, saying —

'How can this Arjuna stand before heroes like us, even for a moment? His [boasted] skill should be displayed anywhere else other than in our presence.'

Can there be anything more painful to you than this? You yourself will understand that death is preferable to being subjected to such disparagement.

“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.

36 *'Many a word unutterable will they utter: thy enemies, slandering thy valour. What indeed more painful than that?* (208)

They will shout 'Arjuna got frightened and went away.' Is it an honourable thing to leave behind such a slur on your name? O *Dhanurdhara*, people carry on with a hard struggle and at times even sacrifice their lives, and leave a good name behind. You have easily and without effort won this fame, which is as unique and without a parallel, O Pārtha, as the sky. All the three worlds resound with your incomparable fame and heroic qualities. The kings of all the countries ever sing your praise on hearing which, even the God of death and others are overawed; so compact and pure is your fame like the waters of the Ganges, seeing which all the brave in the universe get inspiration. Hearing of your extra-ordinary bravery all the Kauravas have lost all hope of their own life. Just as the wild elephants feel the terror of death on hearing the roaring of the lion, even so do all the Kauravas feel in mortal terror of you. Just as the mountain trembles before the thunderbolt (a weapon of Indra) or as a serpent is to an eagle, in the same way they all consider themselves in regard to yourself. If you now return without giving a fight, you will be jeopardising all your great name and will, on the contrary, degrade yourself to the most abject position. (They) will not allow you to run, but will capture you and humiliate you. Then they will, without limit, utter the worst calumnies to your face, which will pierce your heart. Why not then fight bravely and enjoy the kingdom of the world?

'Avācyavādāmśca bahūnvadiṣyanti tavāhitāḥ nindantastava sāmarthyam'—Your sworn enemies, such as Duryodhana, Duḥśāsana and Karṇa etc., in spite of knowing your deeds of valour, will be little your strength and will laugh at you and call you a coward and impotent. How will you bear those insolent jokes and irreparable ignominy?

'Tato duḥkhataram nu kim'—What can be more painful than this? It is generally seen that a person of respectable and high standing, cannot tolerate insults from persons of low standing and he performs deeds of mighty valour, beyond expectation. Similarly, you will not be able to tolerate ignominy and slander and so there will be no alternative for you, but to wage the war that has been declared. So, how could you bear that ignominy?

Link:—After explaining the adverse consequences of not waging the war, in the preceding four verses, in the next two verses Lord Kṛṣṇa, explains the favourable consequences of war.

वे तेरे शत्रुगण, निवातकवचादिके साथ युद्ध करनेमें दिखलाये हुए तेरे सामर्थ्यकी निन्दा करते हुए बहुत-से—अनेक प्रकारके न कहने योग्य वाक्य भी तुझे कहेंगे।

उस निन्दाजनित दुःखसे अधिक बड़ा दुःख क्या है ? अर्थात् उससे अधिक कष्टकर कोई भी दुःख नहीं है

हे म्हणतील गेला रे गेला । अर्जुन आम्हां बिहाला । हा सांगें बोलु उरला । निका कायी ॥ २०८ ॥

लोक सायासें करूनि बहुतें । कां वेंचिती आपुली जीवितें । परी वाढविती कीर्तीतें । धनुर्धरा ॥ २०९ ॥

ते तुज अनायसें । अनकळित जोडिली असे । हें अद्वितीय जैसें । गगन आहे ॥ २१० ॥

तैसी कीर्ती निःसीम । तुझां ठायीं निरुपम । तुझे गुण उत्तम । तिहीं लोकीं ॥ २११॥

दिगंतीचे भूपति । भाट होऊनि वाखाणिती । जे ऐकिलिया दचकती । कृतांतादिक ॥ २१२ ॥

ऐसा महिमा घनवट । गंगा तैसी चोखट । जयां देखी जगीं सुभट । वांठ जाहली ॥ २१३ ॥

ते पौरुष तुझें अद्भुत । आइकोनियां हे समस्त । जाहले आथि विरक्त । जीवितेंसी ॥ २१४ ॥

जैसा सिंहाचिया हांका । युगांतु होय मदमुखा । तैसा कौरवां अशेखां । धाकु तुझा॥ २१५ ॥

जैसे पर्वत वज्रांते । ना तरी सर्प गरुडातें । तैसा अर्जुना हे तूंते । मानिती सदा ॥ २१६ ॥

ते अगाधपण जाईल । मग हिणावो अंगा येईल । जरी मागुता निघसील । न झुंजतचि ॥ २१७ ॥

आणि हे पळतां पळों नेदिती । धरूनि अवकळा करिती । न गणित कुटी बोलती । आइकतां तुज ॥ २१८ ॥

मग ते वेळी हियें फुटावें । आंता लाठेपणे कां न झुंजावे । हें जिंतले तरी भोगावें । पृथ्वीतल ॥ २१९ ॥

(2.208) वे तो कहेंगे, "गया जी गया, अर्जुन हम से डर कर भाग गया!" कहो, भला यह ऐसा दोष लगना क्या भली बात है?

(2.209) हे धनुर्धर! लोग बहुत कष्ट कर के और अपने प्राण भी अर्पण कर के कीर्ति बढ़ाने की चेष्टा करते हैं;

(2.210) यह कीर्ति तुम्हें अनायास ही प्राप्त हुई है। यह आकाश जैसा अनुपम है

(2.211) वैसी ही तुम्हारी कीर्ति निःसीम और अनुपम है। तुम्हारे उत्तम गुण तीनों लोकों में (2.212) नाना देशों के राजागण भाट हो वर्णन करते हैं; जिन्हें सुनकर यम इत्यादि भी डर उठते हैं।

(2.213) देखो, तुम्हारी महिमा ऐसी घनी तथा गंगा जैसी निर्मल है कि उसे देखकर सब जगत् के महायोद्धा स्तब्ध हो गये हैं।

(2.214) ऐसी तुम्हारी अद्भुत शूरता की महिमा सुनकर ये सब कौरव अपने प्राणों पर उदार हुए हैं।

(2.215) जैसे सिंह की गर्जना उन्मत्त हाथी को प्रलय-सी मालूम होती है वैसे ही इन कौरवों को तुम्हारा डर लग रहा है।

(2.216) हे अर्जुन! पर्वत जैसे वज्र को अथवा सर्प जैसे गरुड़ को वैसे ही सर्वदा कौरव तुम्हें मानते हैं।

(2.217) यदि युद्ध न करके पीछे फिरोगे तो यह श्रेष्ठता चली जाएगी और हीनता प्राप्त होगी।

(2.218) और ये लोग तुम्हें भागते भागने न देंगे, पकड़ कर निर्भर्त्सना करेंगे, और तुम्हारे मुँह पर अगणित कुशब्द बोलेंगे।

(2.219) फिर उस समय हृदय को विदीर्ण होने देने की अपेक्षा अभी शौर्य से युद्ध क्यों न करना चाहिए? इसमें जीत हो तो पृथ्वी का राज्य प्राप्त होगा,

‘अवाच्यवादांश्च ... निन्दन्तस्तव सामर्थ्यम्’— ‘अहित’ नाम शत्रुका है, अहित करनेवालेका है। तेरे जो दुर्योधन, दुःशासन, कर्ण आदि शत्रु हैं, तेरे वैर न रखनेपर भी वे स्वयं तेरे साथ वैर रखकर तेरा अहित करनेवाले हैं। वे तेरी सामर्थ्यको जानते हैं कि यह बड़ा भारी शूरवीर है। ऐसा जानते हुए भी वे तेरी सामर्थ्यकी निन्दा करेंगे कि यह तो हिजड़ा है। देखो! यह युद्धके मौकेपर हो गया न अलग! क्या यह हमारे सामने टिक सकता है? क्या यह हमारे साथ युद्ध कर सकता है? इस प्रकार तुझे दुःखी करनेके लिये, तेरे भीतर जलन पैदा करनेके लिये न जाने कितने न कहने-लायक वचन कहेंगे। उनके वचनोंको तू कैसे सहेगा?

‘ततो दुःखतरं नु किम्’—इससे बढ़कर अत्यन्त भयंकर दुःख क्या होगा? क्योंकि यह देखा जाता है कि जैसे मनुष्य तुच्छ आदमियोंके द्वारा तिरस्कृत होनेपर अपना तिरस्कार सह नहीं सकता और अपनी योग्यतासे, अपनी शूरवीरतासे अधिक काम करके मर मिटता है। ऐसे ही जब शत्रुओंके द्वारा तेरा सर्वथा अनुचित तिरस्कार हो जायगा, तब उसको तू सह नहीं सकेगा और तेजीमें आकर युद्धके लिये कूद पड़ेगा। तेरेसे युद्ध किये बिना रहा नहीं जायगा। अभी तो तू युद्धसे उपरता हो रहा है, पर जब तू समयपर युद्धके लिये कूद पड़ेगा, तब तेरी कितनी निन्दा होगी। उस निन्दाको तू कैसे सह सकेगा?

सम्बन्ध—पीछेके चार श्लोकोंमें युद्ध न करनेसे हानि बताकर अब भगवान् आगेके दो श्लोकोंमें युद्ध करनेसे लाभ बताते हैं।