If in fighting for righteousness Arjuna is slain in the battle then he will attain superior bliss in the heavenly spheres; but if he is victorious in battle by the slaying the miscreants then he will find himself in the position of unrivalled enjoyment and rulership of earthly royalty.

Dividing and conquering, defending and ruling are the natural duties of kṣatriya royalty. Discharging these duties with no anticipation for the fruits of the results will be the means by which Arjuna attains unparalleled bliss.

So Arjuna should properly prepare his mind for war by fortifying himself with the firm conviction that embarking on the course of a righteous war

is the guaranteed means for him to achieve mokṣa or final salvation which means precisely the embodied soul becoming eternally liberated from the fetters of material existence and which is without a doubt the great hurdle to be overcome in human existence.

Arjuna is called here Kaunteya to remind him that such conduct is indeed representative as a son of the great devotee Queen Kuntī.

Next will be revealed the apropos mentality of a living entity aspiring for salvation.

“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.

37 "Or slain, thou shalt attain Heaven; or conquering thou shalt enjoy the Earth. Therefore, arise, O Son of Kunti, taking the resolve to fight. (220)

Or were you to lose your life while fighting, you will without any effort secure everlasting life. Therefore, O Kiriti, do not think about this but get up and take up the bow and begin to fight immediately. See, by doing one's own duty (moral religion) all sins are washed off. How (then) has the suspicion of any sin arisen in your mind? Say, would there be any drowning by taking resort to a boat or any obstruction by walking over a plain road? This could only happen in the case of an ignorant one who does not know how to walk. There will be death by taking nectar if it is mixed with poison; in the same way there will be failure if one's own duty performed with the aim of securing reward therefor. And therefore, O Partha, there will be no sin if you do the fighting bravely, harbouring absolutely no motive (in such fighting).

'Hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm'—In

the sixth verse of this chapter, Arjuna raised a question that they did not know whether they would conquer the sons of Dhṛtarāṣṭra or Dhṛtarāṣṭra's sons, would conquer them. So Lord Kṛṣṇa answers the question and says, 'If you are killed by Karṇa etc., you will attain heaven and if you gain victory, you will gain the kingdom. Thus righteous warfare would result in good, both here and hereafter. So you should be prepared to wage war, otherwise you risk to lose both.' Kṛṣṇa by addressing Arjuna as Kaunteya wants to remind him of the message to wage the war, sent by his mother when He went to the Kauravas, with a proposal for a treaty. Therefore, he should rise to the occasion with full determination.

Arjuna was determined not to fight and Lord Kṛṣṇa, in the third verse of this chapter, ordered him to rise to the occasion. Here, Arjuna is in a dilemma, whether to wage war or not. So Lord Kṛṣṇa exhorts him to be determined to fight, without having any doubts.

Here, Lord Kṛṣṇa wants to say that everyone should discharge his duty very sincerely and enthusiastically, to the best of his power and ability, in whatever circumstances, he is placed. Humanity demands it.

**Appendix**—By discharging one's duty, one makes advancement in this world and other world. It means that by discharging one's duty and by abstaining from what ought not to be done, one attains perfection here as well as hereafter.

हतो वा प्राप्स्यसि स्वर्गम्, हतः सन् स्वर्गं प्राप्स्यसि । जित्वा वा कर्णादीन् शूरान् भोक्ष्यसे महीम् । उभयथापि तव लाभ एवेत्यभिप्रायः । यत एवं तस्मात् उत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ``जेष्यामि शत्रून्, मरिष्यामि वा'' इति निश्चयं कृत्वेत्यर्थः ॥ तत्र युद्धं स्वधर्मं इत्येवं युध्यमानस्योपदेशमिमं श‍ृणु --

पश्चान्तरमें कर्ण आदि शूरवीरोंके साथ युद्ध करनेपर—

—या तो उनके द्वारा मारा जाकर (तू) स्वर्गको प्राप्त करेगा अथवा कर्णादि शूरवीरोंको जीतकर पृथिवीका राज्य भोगेगा। अभिप्राय यह कि दोनों तरहसे तेरा लाभ ही है।

जब कि यह बात है, इसलिये हे कौन्तेय! युद्धके लिये निश्चय करके खड़ा हो जा अर्थात् 'मैं या तो शत्रुओंको जीतूँगा या मर ही जाऊँगा' ऐसा निश्चय करके खड़ा हो जा

ना तरी रणीं एथ । झुंजतां वेंचलें जीवित । तरी स्वर्गसुख अनकळित । पावसील ॥ २२० ॥

म्हणोनि ये गोठी । विचारु न करीं किरिटी । आतां धनुष्य घेऊनि उठी । झुंजें वेगीं ॥ २२१ ॥

देखें स्वधर्मु हा आचरतां । दोषु नासे असता । तुज भ्रांति हे कवण चित्ता । एथ पातकाची ॥ २२२ ॥

सांगे प्लवेंचि काय बुडिजे । कां मार्गीं जातां आडळिजे । परी विपायें चालो नेणिजे । तरी तेंही घडे ॥ २२३ ॥

अमृतें तरीचि मरीजे । जरी विखेंसी सेवीजे । तैसा स्वधर्में दोषु पाविजे । हेतुकपणे ॥ २२४ ॥

म्हणोनि तुज पार्था । हेतु सांडोनि सर्वथा । क्षात्रवृत्ती झुंजतां । पाप नाही ॥ २२५ ॥

(2.220) अथवा यहाँ लड़ते-लड़ते जीवन समाप्त हो जाय तो अनायास ही स्वर्ग का सुख प्राप्त होगा।

(2.221) इसलिए हे किरीटी! इस विषय में कुछ आगे-पीछे न देखो। अब धनुष लेकर उठो और जल्दी से युद्ध करो।

(2.222) देखो, स्वधर्माचरण करने से पूर्वकृत पाप का नाश हो जाता है। तुम्हारे चित्त में पाप के विषय में क्या भ्रम उत्पन्न हुआ है?

(2.223) नौका के सहाय से कभी मनुष्य डूबता है? अथवा सीधे मार्ग से जाने पर कभी ठिठकता है? परन्तु कदाचित् उसे चलना ही न आता हो तो ऐसा संभव हो सकता है,

(2.224) तथा विष मिलाकर पिया जाए तो दूध से भी मृत्यु हो सकती है। वैसे ही फल की आशा के कारण स्वधर्म से भी दोष प्राप्त होता है।

(2.225) इसलिए हे पार्थ, फल की आशा को छोड़ क्षत्रिय धर्मानुसार युद्ध करने से कभी पाप नहीं होता।

संगति— अगले श्लोकों में भगवान् कहते हैं कि तुम युद्ध में चाहे विजयी होओ अथवा पराजित, दोनों ही स्थितियाँ तुम्हारे लिये श्रेयस्कर हैं।

भावार्थ— तुम यदि युद्ध में मारे जाओगे तो स्वर्ग प्राप्त करोगे अथवा जीतकर पृथ्वी का राज्य करोगे। इसलिए हे कुन्तीपुत्र! तुम युद्ध का निश्चय करके खड़े हो जाओ।

व्याख्या— यहाँ भगवान् ने अर्जुन को 'कौन्तेय' इसलिये कहा है कि कुन्ती विपत्तियों से विचलित नहीं होती। उसे विपत्तियाँ प्रिय हैं, क्योंकि उनमें भगवान् का स्मरण अधिक होता है, इसी से उसने

भगवान् से विपत्तियाँ माँगी। अतः वे अर्जुन को सावधान करते हैं कि तुम कुन्ती के पुत्र हो, विचलित मत होओ, युद्ध के लिये गड़े हो जाओ। अर्जुन ने गृहस्थाश्रम में रहते हुए ही जिज्ञासु होकर प्रश्न किया है, इसलिए उसे वर्णश्रमानुकूल धर्म के आचरण की आज्ञा देते हैं। यदि वह संन्यासी या ब्राह्मण होता तो उसे युद्ध करने की आज्ञा कभी न देते।

'हतो वा प्राप्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्'—इसी अध्यायके छठे श्लोकमें अर्जुनने कहा था कि हमलोगोंको इसका भी पता नहीं है कि युद्धमें हम उनको जीतेंगे या वे हमको जीतेंगे। अर्जुनके इस सन्देहको लेकर भगवान् यहाँ स्पष्ट कहते हैं कि अगर युद्धमें तुम कर्ण आदिके द्वारा मारे भी जाओगे तो स्वर्गको चले जाओगे और अगर युद्धमें तुम्हारी जीत हो जायगी तो यहाँ पृथ्वीका राज्य भोगेंगे। इस तरह तुम्हारे तो दोनों ही हाथोंमें लड्डू हैं। तात्पर्य है कि युद्ध करनेसे तो तुम्हारा दोनों तरफसे लाभ-ही-लाभ है और युद्ध न करनेसे दोनों तरफसे हानि-ही-हानि है। अतः तुम्हें युद्धमें प्रवृत्त हो जाना चाहिये।

**'तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः'**—यहाँ 'कौन्तेय' सम्बोधन देनेका तात्पर्य है कि जब मैं सन्धिका प्रस्ताव लेकर कौरवोंके पास गया था, तब माता कुन्तीने

**परिशिष्ट भाव—**धर्मका पालन करनेसे लोक-परलोक दोनों सुधर जाते हैं। तात्पर्य है कि कर्तव्यका पालन और अकर्तव्यका त्याग करनेसे लोककी भी सिद्धि हो जाती है और परलोककी भी।

तुम्हारे लिये यही संदेश भेजा था कि तुम युद्ध करो। अतः तुम्हें युद्धसे निवृत्त नहीं होना चाहिये, प्रत्युत युद्धका निश्चय करके खड़े हो जाना चाहिये।

अर्जुनका युद्ध न करनेका निश्चय था और भगवान्ने इसी अध्यायके तीसरे श्लोकमें युद्ध करनेकी आज्ञा दे दी। इससे अर्जुनके मनमें सन्देह हुआ कि युद्ध करना ठीक है या न करना ठीक है। अतः यहाँ भगवान् उस सन्देहको दूर करनेके लिये कहते हैं कि तुम युद्ध करनेका एक निश्चय कर लो, उसमें सन्देह मत रखो।

यहाँ भगवान्का तात्पर्य ऐसा मालूम देता है कि मनुष्यको किसी भी हालतमें प्राप्त कर्तव्यका त्याग नहीं करना चाहिये, प्रत्युत उत्साह और तत्परतापूर्वक अपने कर्तव्यका पालन करना चाहिये। कर्तव्यका पालन करनेमें ही मनुष्यकी मनुष्यता है।