Go to Vaniquotes | Go to Vanipedia | Go to Vanimedia


Vanisource - the complete essence of Vedic knowledge


BG 2.31: Difference between revisions

m (1 revision(s))
 
(Vanibot #0054 edit - transform synonyms into clickable links, which search similar occurrences (split by space character))
 
(2 intermediate revisions by 2 users not shown)
Line 1: Line 1:
{{BG_Header|{{PAGENAME}}}}
[[Category:Bhagavad-gita As It Is (1983+) - Chapter 02]]
<div style="float:left">'''[[Bhagavad-gita As It Is (1983+)]] - [[BG 2 (1983+)|Chapter 2: Contents of the Gita Summarized]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG 2.30]] '''[[BG 2.30]] - [[BG 2.32]]''' [[File:Go-next.png|link=BG 2.32]]</div>
{{CompareVersions|BG|2.31|BG 1972|BG 1983+}}
{{RandomImage}}


==== TEXT 31 ====
==== TEXT 31 ====


<div class="devanagari">
:स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
:धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥३१॥
</div>


<div id="text">
<div class="verse">
''sva-dharmam api cāvekṣya''<br/>
:sva-dharmam api cāvekṣya
''na vikampitum arhasi''<br/>
:na vikampitum arhasi
''dharmyād dhi yuddhāc chreyo 'nyat''<br/>
:dharmyād dhi yuddhāc chreyo 'nyat
''kṣatriyasya na vidyate''<br/>
:kṣatriyasya na vidyate
</div>
</div>


==== SYNONYMS ====
==== SYNONYMS ====


 
<div class="synonyms">
<div id="synonyms">
''[//vanipedia.org/wiki/Special:VaniSearch?s=sva&tab=syno_o&ds=1 sva]-[//vanipedia.org/wiki/Special:VaniSearch?s=dharmam&tab=syno_o&ds=1 dharmam]'' — one's own religious principles; ''[//vanipedia.org/wiki/Special:VaniSearch?s=api&tab=syno_o&ds=1 api]'' — also; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1 ca]'' — indeed; ''[//vanipedia.org/wiki/Special:VaniSearch?s=avekṣya&tab=syno_o&ds=1 avekṣya]'' — considering; ''[//vanipedia.org/wiki/Special:VaniSearch?s=na&tab=syno_o&ds=1 na]'' — never; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vikampitum&tab=syno_o&ds=1 vikampitum]'' — to hesitate; ''[//vanipedia.org/wiki/Special:VaniSearch?s=arhasi&tab=syno_o&ds=1 arhasi]'' — you deserve; ''[//vanipedia.org/wiki/Special:VaniSearch?s=dharmyāt&tab=syno_o&ds=1 dharmyāt]'' — for religious principles; ''[//vanipedia.org/wiki/Special:VaniSearch?s=hi&tab=syno_o&ds=1 hi]'' — indeed; ''[//vanipedia.org/wiki/Special:VaniSearch?s=yuddhāt&tab=syno_o&ds=1 yuddhāt]'' — than fighting; ''[//vanipedia.org/wiki/Special:VaniSearch?s=śreyaḥ&tab=syno_o&ds=1 śreyaḥ]'' — better engagement; ''[//vanipedia.org/wiki/Special:VaniSearch?s=anyat&tab=syno_o&ds=1 anyat]'' — any other; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kṣatriyasya&tab=syno_o&ds=1 kṣatriyasya]'' — of the ''kṣatriya; '' [//vanipedia.org/wiki/Special:VaniSearch?s=na&tab=syno_o&ds=1 na]'' — does not; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vidyate&tab=syno_o&ds=1 vidyate]'' — exist.
sva-dharmam—one's own religious principles; api—also; ca—indeed; avekṣya—considering; na—never; vikampitum—to hesitate; arhasi—you deserve; dharmyāt—for religious principles; hi—indeed; yuddhāt—than fighting; śreyaḥ—better engagement; anyat—any other; kṣatriyasya—of the kṣatriya; na—does not; vidyate—exist.
</div>
</div>


==== TRANSLATION ====
==== TRANSLATION ====


 
<div class="translation">
<div id="translation">
Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
</div>
</div>


==== PURPORT ====
==== PURPORT ====


 
<div class="purport">
<div id="purport">
Out of the four orders of social administration, the second order, for the matter of good administration, is called ''kṣatriya''. ''Kṣat'' means hurt. One who gives protection from harm is called ''kṣatriya'' (''trāyate''—to give protection). The ''kṣatriyas'' are trained for killing in the forest. A ''kṣatriya'' would go into the forest and challenge a tiger face to face and fight with the tiger with his sword. When the tiger was killed, it would be offered the royal order of cremation. This system has been followed even up to the present day by the ''kṣatriya'' kings of Jaipur state. The ''kṣatriyas'' are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, ''kṣatriyas'' are never meant for accepting directly the order of ''sannyāsa'', or renunciation. Nonviolence in politics may be a diplomacy, but it is never a factor or principle. In the religious law books it is stated:
Out of the four orders of social administration, the second order, for the matter of good administration, is called kṣatriya. Kṣat means hurt. One who gives protection from harm is called kṣatriya (trāyate—to give protection). The kṣatriyas are trained for killing in the forest. A kṣatriya would go into the forest and challenge a tiger face to face and fight with the tiger with his sword. When the tiger was killed, it would be offered the royal order of cremation. This system has been followed even up to the present day by the kṣatriya kings of Jaipur state. The kṣatriyas are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, kṣatriyas are never meant for accepting directly the order of sannyāsa, or renunciation. Nonviolence in politics may be a diplomacy, but it is never a factor or principle. In the religious law books it is stated:
 


:āhaveṣu mitho 'nyonyaṁ
:āhaveṣu mitho 'nyonyaṁ
Line 39: Line 40:
:yuddhamānāḥ paraṁ śaktyā
:yuddhamānāḥ paraṁ śaktyā
:svargaṁ yānty aparāṅ-mukhāḥ
:svargaṁ yānty aparāṅ-mukhāḥ
:yajñeṣu paśavo brahman
:yajñeṣu paśavo brahman
:hanyante satataṁ dvijaiḥ
:hanyante satataṁ dvijaiḥ
Line 44: Line 46:
:te 'pi svargam avāpnuvan
:te 'pi svargam avāpnuvan


"In the battlefield, a king or ''kṣatriya'', while fighting another king envious of him, is eligible for achieving heavenly planets after death, as the ''brāhmaṇas'' also attain the heavenly planets by sacrificing animals in the sacrificial fire." Therefore, killing on the battlefield on religious principles and killing animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefited by the religious principles involved. The animal sacrificed gets a human life immediately without undergoing the gradual evolutionary process from one form to another, and the ''kṣatriyas'' killed on the battlefield also attain the heavenly planets as do the ''brāhmaṇas'' who attain them by offering sacrifice.


"In the battlefield, a king or kṣatriya, while fighting another king envious of him, is eligible for achieving heavenly planets after death, as the brāhmaṇas also attain the heavenly planets by sacrificing animals in the sacrificial fire." Therefore, killing on the battlefield on religious principles and killing animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefited by the religious principles involved. The animal sacrificed gets a human life immediately without undergoing the gradual evolutionary process from one form to another, and the kṣatriyas killed on the battlefield also attain the heavenly planets as do the brāhmaṇas who attain them by offering sacrifice.
There are two kinds of ''sva-dharmas'', specific duties. As long as one is not liberated, one has to perform the duties of his particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's ''sva-dharma''—specific duty—becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the ''brāhmaṇas'' and ''kṣatriyas'' respectively, and such duties are unavoidable. ''Sva-dharma'' is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane ''sva-dharma'' is called ''varṇāśrama-dharma'', or man's steppingstone for spiritual understanding. Human civilization begins from the stage of ''varṇāśrama-dharma'', or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in accordance with the orders of higher authorities serves to elevate one to a higher status of life.
</div>




There are two kinds of sva-dharmas, specific duties. As long as one is not liberated, one has to perform the duties of his particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's sva-dharma—specific duty—becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brāhmaṇas and kṣatriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varṇāśrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varṇāśrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in accordance with the orders of higher authorities serves to elevate one to a higher status of life.
<div style="float:right; clear:both;">[[File:Go-previous.png|link=BG 2.30]] '''[[BG 2.30]] - [[BG 2.32]]''' [[File:Go-next.png|link=BG 2.32]]</div>
</div>
__NOTOC__
__NOTOC__{{BG_Footer|{{PAGENAME}}}}
__NOEDITSECTION__

Latest revision as of 16:17, 17 February 2024



His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada


TEXT 31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥३१॥
sva-dharmam api cāvekṣya
na vikampitum arhasi
dharmyād dhi yuddhāc chreyo 'nyat
kṣatriyasya na vidyate

SYNONYMS

sva-dharmam — one's own religious principles; api — also; ca — indeed; avekṣya — considering; na — never; vikampitum — to hesitate; arhasi — you deserve; dharmyāt — for religious principles; hi — indeed; yuddhāt — than fighting; śreyaḥ — better engagement; anyat — any other; kṣatriyasya — of the kṣatriya; na — does not; vidyate — exist.

TRANSLATION

Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

PURPORT

Out of the four orders of social administration, the second order, for the matter of good administration, is called kṣatriya. Kṣat means hurt. One who gives protection from harm is called kṣatriya (trāyate—to give protection). The kṣatriyas are trained for killing in the forest. A kṣatriya would go into the forest and challenge a tiger face to face and fight with the tiger with his sword. When the tiger was killed, it would be offered the royal order of cremation. This system has been followed even up to the present day by the kṣatriya kings of Jaipur state. The kṣatriyas are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, kṣatriyas are never meant for accepting directly the order of sannyāsa, or renunciation. Nonviolence in politics may be a diplomacy, but it is never a factor or principle. In the religious law books it is stated:

āhaveṣu mitho 'nyonyaṁ
jighāṁsanto mahī-kṣitaḥ
yuddhamānāḥ paraṁ śaktyā
svargaṁ yānty aparāṅ-mukhāḥ
yajñeṣu paśavo brahman
hanyante satataṁ dvijaiḥ
saṁskṛtāḥ kila mantraiś ca
te 'pi svargam avāpnuvan

"In the battlefield, a king or kṣatriya, while fighting another king envious of him, is eligible for achieving heavenly planets after death, as the brāhmaṇas also attain the heavenly planets by sacrificing animals in the sacrificial fire." Therefore, killing on the battlefield on religious principles and killing animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefited by the religious principles involved. The animal sacrificed gets a human life immediately without undergoing the gradual evolutionary process from one form to another, and the kṣatriyas killed on the battlefield also attain the heavenly planets as do the brāhmaṇas who attain them by offering sacrifice.

There are two kinds of sva-dharmas, specific duties. As long as one is not liberated, one has to perform the duties of his particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's sva-dharma—specific duty—becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brāhmaṇas and kṣatriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varṇāśrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varṇāśrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in accordance with the orders of higher authorities serves to elevate one to a higher status of life.