BG 2.31: Difference between revisions
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{{ | [[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> | |||
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==== TEXT 31 ==== | ==== TEXT 31 ==== | ||
<div class="devanagari"> | |||
:स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । | |||
:धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥३१॥ | |||
</div> | |||
<div | <div class="verse"> | ||
:sva-dharmam api cāvekṣya | |||
:na vikampitum arhasi | |||
:dharmyād dhi yuddhāc chreyo 'nyat | |||
:kṣatriyasya na vidyate | |||
</div> | </div> | ||
==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
<div class="synonyms"> | |||
<div | ''[//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- | |||
</div> | </div> | ||
==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
<div class="translation"> | |||
<div | |||
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 | 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 ( | |||
:āhaveṣu mitho 'nyonyaṁ | :āhaveṣu mitho 'nyonyaṁ | ||
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: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 | ||
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: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. | |||
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. | |||
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Latest revision as of 16:17, 17 February 2024
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.