Sovereign Commitment to Svadharma: Kshatriya Unswerving Allegiance to Righteousness - B. Gita 2.31
swa-dharmam api chāvekṣhya na vikampitum arhasi
dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate- -B.Gita 2.31
Furthermore, in light of your own sacred Kshatriya dharma, it is imperative that you remain resolute and unwavering. For a valiant Kshatriya warrior and a warrior of the noble Kshatriya lineage, no greater pursuit exists than the unwavering dedication to upholding righteousness and engaging in a noble battle fought in the name of justice and morality.
In realms of valor, with ceaseless resolve
Let not your purpose waver, may it evolve
For a Kshatriya, no endeavor ascends higher
Than a righteous war, where honor fuels the fire.
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In the sacred path of duty, you must stand
As a warrior, firm and resolute, grand
In the battle that upholds right
Lies the essence of valor, radiant and bright.
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Contemplate your duty as a warrior fight
Shun all hesitation, embrace righteousness in sight
No duty greater than upholding what's right
In righteous engagement, your valor takes flight.
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In this verse, Lord Krishna reminds Arjuna of his duty as a warrior and the responsibility he holds as a kṣatriya. The preservation of dharma, or righteousness, is of utmost importance, even if it means resorting to violence. The allies of adharma, Bhīṣma, Drōṇa, and others, have made their choices, and it is now imperative for Arjuna to fulfill his role in the war.
The notion of misplaced 'ahiṁsa' stands on par with the grievousness of misplaced 'hiṁsa'. Thus, in the name of non-violence and compassion, it is impermissible for Arjuna to abandon his duty and withdraw from the imminent war. When all avenues of non-violent means have been exhausted in pursuit of upholding dharma and when the preservation of dharma is at stake, a chivalrous warrior, such as a kṣatriya, must be prepared to resort even to violent methods. Therefore, we must acknowledge that violence, or 'hiṁsa', or 'yuddha' as a necessary last resort in accordance with righteousness, or 'dhārma’.
Bhīṣma, Drōṇa, and their comrades must be laid to rest, as they have found themselves united in allegiance to the nefarious adhārmic faction. Though their individual brilliance shines with an intensity that rivals the sun itself, their choices have tethered them to the adhārmic cohort, a blemish upon their otherwise illustrious greatness. Thus, it is incumbent upon Arjuna, guided by the ethical compass to recognize the necessity of this war and engage in this war. Thus, the perspective of righteousness, or 'dhārma’, becomes the focal point, commencing from verse No.31, and extending until verse No. 33. It is within these verses that Arjuna is beckoned to embark upon his battle. The focus shifts to upholding dharma as the guiding principle in these verses, urging Arjuna to fulfill his role in the war. Arjuna must remove the veil that obscures his vision and embrace his solemn duty, for his time has come to take up arms.
In the realm, where misplaced 'ahiṁsa' lies
A grievous error, akin to misplaced 'hiṁsa' cries
Arjuna, guided by non-violence's plight
Should not withdraw but embrace the fight.
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In times of misplaced ahiṁsa
Where violence veers off course
Arjuna finds himself at crossroads
His heart heavy with remorse.
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When peaceful methods wane and all efforts spent
For the sake of justice and dharma's intent
Arjuna must not retreat from this conflict's domain
For non-violence alone cannot bear the strain.
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When peaceful measures have reached their end
And law and order can no longer defend
A kṣatriya, bound to righteous ways
May resort to violence in the darkest days.
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But alas, the peaceful path is no more
Justice’s cry echoes to the core
Dharma calls, a kṣatriya must prepare
To wield the sword and confront despair.
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Bhīṣma and Drōṇa, revered, yet aligned
With Duryōdhanā’s adharmic treacherous side
Their loyalty dictates their wrongful deeds
Thus in battle, they must collide.
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As a kṣatriya, a warrior bold
Arjuna must embrace the path of might
For violence, in its final stance
Can also be dhārmic and right.
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Violence, often scorned and reviled
In direst times, can be righteously styled
Hiṁsa, yuddha, as last resort we employ
As dhārmic method, one should apply.
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With verses thirty-one to thirty-three
The dhārmic angle, they clearly decree
That Arjuna, in righteousness, arrayed
Must fight the battle, unafraid.
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Arjuna, even if you are unable to fathom the depths of Atma, fear not, as it does not matter in the realm of duty- Svadharma. Let your heart not waver, nor your mind hesitate, as the sanctity of dharma surmounts everything that exists. In the realm of duty, hesitation has no place, wavering is forbidden.
Gurus and elders may stand before you, but their guidance holds no weightage compared to the supremacy of dharma, the eternal principle. Do not be swayed by the presence of gurus, relatives, or elders, as the steadfastness of dharma - the anchor of righteous living, surpasses all. Let not the weight of their revered presence cloud your judgment, as dharma, eternal and paramount, reigns supreme. Dharma is composed of two strands: Sāmānya dharma, the universal code, and Viśeṣa dharma, the individualistic duty.
Sāmānya dharma, the universal code indispensable to all, transcends the boundaries of varṇas and genders. Sāmānya dharma, an edifice is not dependent upon varṇa, be it brahmaṇa, kṣatriya, vaiśya, or śudra; nor does it distinguish gender or life stage, be it brahmachāri, gr̥hastha, vānaprasthi, or sanyāsi. Sāmānya dharma transcends such divisions, embracing all. It manifests itself through the universal precepts, the yamās and niyamās. Viśeṣa dharma—the specialized duties that befit one's station or designation in life.
Ahiṁsa, the harmonious path of non-violence, stands tall as a pillar of sāmānya dharma. Satyam, the resolute wielding of truth, forms the foundation of righteous conduct. Āsthēyam, the noble refusal to covet another's wealth, the renunciation of avarice and larceny, holds steadfast within the realms of universal dharma. Satyam, the embodiment of truth, resonates with the vibrations of this eternal code. Brahmacaryam, the embodiment of purity and pristine chastity, radiates righteous light. Aparigraham, the act of embracing simplicity and sharing one's wealth without disparity, reigns supreme as another facet of universal dharma. Saucam, the epitome of cleanliness and purity, which purges the soul of impurities, is another facet of universal dharma. Santōṣam, the sublime contentment with possessions, frees one from the clutches of jealousy and beckons a soul to never compare. For comparison births envy, rivalry, and spawns a maelstrom of malevolence. Therefore, let the mind abandon the art of comparison and embrace non-comparison. Santosam fosters a sense of fulfillment and inner peace and is again a samanya dharma. Tapaḥ, the ardent flame of self-discipline, illuminates the path of righteousness. Svādhyaya, the ceaseless study of scriptures, elucidates the path to enlightenment, beckoning all to partake in its wisdom. Svādhyaya, the sacred study of scriptures, resonates as an eternal duty for all. Lastly, Īśvara praṇidhānā, the surrender unto the Divine, enshrines itself as a beacon of samānya dharma, guiding all upon their spiritual odyssey. Thus, pañca-yama, pañca-niyamaḥ, daśa-samānya-dharma, are the commandments that mold the essence of existence. The tenfold symphony of samānya dharma resonates with our very souls.
Manifest your svadharmic duty, for in its fulfillment lies the liberation of your soul. Embrace these teachings, dear seeker, for within lies the key to unlocking the boundless riches of righteous living. Let each word stir your soul. Depart from your hesitations, as the path of svadharma awaits, with its resplendent virtues and eternal wisdom. Illuminate your being and embark on this righteous journey.
Even if Atma remains obscure
Focus on duty, steadfast and sure
What truly matters is your svadharma's call
Boldly embrace it, never hesitate, never stall.
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Dharma, the eternal guide
Transcends the elders and Gurus on the other side
Be not swayed by gurus or kin
For dharma, eternal, must always win.
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Dharma, in two forms, does exist
Sāmānya dharma and viśeṣandharma , each with a subtle twist
Sāmānya dharma, universal and wide
Untouched by varṇa, gender, age, caste, or side.
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Ten such universal dharmas, that stand tall
Rules to guide, to embrace and install
The ten universal dharmas, sublime and supreme
Guide us on the path of righteousness, a radiant gleam.
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First is ahimsa, the gentle absence of harm
A cornerstone of dharma's universal charm
Satyam, the truth, pure and profound
A virtue that in all actions should be found.
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Āstheyyam, the respect for what's not ours
For others' possessions, our hearts must be pure
Brahmacharya, the noble vow of chastity
A commitment to purity, shunning impropriety.
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Simplicity, aparigraha, a virtue to embrace
Sharing our fortune, ensuring all find solace
Sauca, cleanliness, both outward and within
A virtue that purifies, and protects from sin.
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Santosham, contentment, a treasure of the soul
Free from envy, attaining harmony's whole
Tapaḥ, self-discipline, a fire burning bright
Fueling the journey towards wisdom's light.
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Svadhyaya, devout study of sacred teachings
A path to enlightenment, spiritual teachings
Īśvara praṇidhānā, surrender to the divine
An act of devotion that makes life truly shine.
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Uphold dharma's sacred call
For duty's path shall never let you fall
Daśa-samānya-dharma, laws divine
Embrace the tenfold samānya dharma, for all time
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We are confronted with the profound concept of viśeṣa-dharmāḥ, the sacred decrees that impart distinctive duties, luminous and diverse, tailored to each individual group. Whether one is adorned in the mantle of a brāhmaṇa, kshatriya, or vaiśya, or ensconced in the sacred roles of brahmacāri, gṛhastha, or sanyāsi, whether adorned in the sublime garb of masculinity or femininity or elevated to eminence in the realm of office designations—every being in this world is beset with viśeṣa-dharmāḥ, verily the essence of one's existence. All of these hold within them the realm of viśeṣa-dharmāḥ, those sublime individualistic duties that emerge from the very fabric of one's existence, intertwined with their revered designation. These viśeṣa dharmas, envelop the sacred essence of svadharma, steering each individual upon their destined course.
Svadharma beckons everyone as it lies embedded within one's designated role. Awaken to Svadharma’s resonance and let its truth inspire you to emerge as the bona fide executor of your divine calling. It is through the fulfillment of our unique duties that we bring forth the symphony of divine order and infuse this world with the fragrance of transcendence. Henceforth, we surrender ourselves to the divine orchestration of viśeṣa-dharmāḥ, honouring our designated roles with utmost devotion.
In the types of dharma, we find
Viśeṣa-dharmāḥ or svadharma, diverse and distinct
These specific obligations, distinct and rare
They vary based on each individual's share.
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Whether a brāhmaṇa, kshatriya, vaiśya or shudra group
Or a brahmacāri, gṛhastha, or sanyāsi troop
From gender to office, every designation plays a part
Viśeṣa-dharmāḥ, the duties that reside in one's heart.
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This duty unique, svadharma we say
A role to perform, come what may
Individual duties, woven in fate's embrace
Depend on roles they're chosen to chase.
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From studying sacred texts with devout ardor
To protecting realms and justice order
Or engaging in commerce and its trade
Each svadharma unique, with skills displayed.
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To each group, their tasks assigned
Through svadharma, their hearts aligned
For the brāhmaṇas, scholarly and wise
Their sacred duties never compromise.
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Kshatriyas' duty, noble and grand
To protect and govern their prosperous land
Vaishyas, with commerce and trade
On fertile lands, their wealth is laid.
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Brahmacārī's celibacy they choose
To learn and grow, their minds amuse
Gṛhasthas, in wedded bliss they thrive
Balancing family life as they strive.
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Sanyāsīs, renouncing worldly ties
Seek enlightenment as their prize
For men and women in every role
Svadharma guides, a sacred goal.
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In offices too, viśeṣa-dharmāḥ decree
Each designation holds its unique key
With determination and honour, they serve
Their responsibilities they truly deserve.
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According to the ancient doctrine of 'varṇāsrama dharma', it is deemed as a transgression of righteousness for a brāhmaṇa, the distinguished spiritual guide, to engage in the agonising realm of warfare. Such an act would be deemed as unequivocal adharma, a descent into moral turpitude. The prescribed course of action for a brāhmaṇa, upon encountering injustice, is not to take matters into their own hands, but to dutifully bring it to the attention of a kṣatriya, the noble warrior who is responsible for upholding and maintaining order and justice. This parallels our modern system, whereby we relinquish the right to administer retribution upon a thief or a burglar and rely on the established law enforcement authorities to deliver proper judgment and punishment. We have established a system of law and order, employing a dedicated department to handle matters of punishment. The apprehension of a criminal, even if one were to succeed, is not to be followed by punitive action, as it stands in opposition to the principles of legality and propriety. The act itself would be unlawful and improper. Even if we were to apprehend a wrongdoer, it is our responsibility to surrender them to the authority of the Police. We possess no entitlement to mete out justice on our own accord, for it is both illegal and improper. Should the police resort to force in carrying out their duties, it is not to be seen as sin, but as the fulfillment of their designated responsibilities, their sacred duty, their svadharma. However, if a brāhmaṇa were to transgress their intrinsic moral obligations by employing violence, it would signify a breach of their dharma, and in turn, they would accrue grave spiritual consequences, or pāpam, for such actions.
Despite the wrongdoing committed by the opposing party, Arjuna must navigate this precarious path with utmost deference to his designated role, for he is a kṣatriya by birth. It is with this understanding that we ascertain the acceptability of his participation in this war.
Thus, even in the face of the injurious actions perpetrated by another, one must heed the call of their prescribed role; and in this instance, Arjuna finds himself as a kṣatriya, hence within his sacred duty, engaging in war is deemed acceptable. Therefore, as a kṣatriya, Arjuna is compelled to participate in this war.
The police, in their execution of duty, cannot claim to uphold the principle of non-violence - ahimsa - and thereby forsake their essential accoutrements such as the lathi or firearm. It is imperative for them to wield tools of defense, just as our divine deities are depicted bearing weaponry, not to harm but to protect. When faced with an instance of aggression, the Divine must, out of necessity, respond accordingly. When we stray from righteousness, Bhagavān, the Supreme Being, will impose consequences upon us. Thus, Arjuna, immerse yourself in the awareness of your societal obligation.
According to the sacred varṇāsrama code
The brāhmaṇa must never wield a warrior's sword
Fighting for Brahmana is but an act of Adharma
A violation of his sacred, righteous dharma.
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The brāhmaṇa's duty, devoid of violent strife
Where wisdom, not swords, shapes their righteous life
Their dharma lies in recognizing life's truth
And reporting injustice to Kshatriyas, like a compassionate sleuth.
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Should a brāhmaṇa witness an act unjust
To the kṣatriya they must report, they must entrust
Like police, we cannot take the law
In our own hands, for it is a flaw.
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The duty of punishment lies not in our might
But in the hands of law, to bring justice to light
Even if the act committed seems so horribly wrong
It is within our designated dharma, where we must belong.
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Even if a thief be caught, our duty is clear
To hand them to the police, without any fear
Punishment lies within their domain of police’s might
Their actions are legal, divinely right.
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Yet, if a brāhmaṇa raises a harsh hand
Against the thief , a sinful act will expand
For it is a violation of dharma's sacred code
A transgression that bears karmic load.
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The police must uphold the law
With weapons and force, enforcement shall draw
Even gods themselves bear weapons of might
To punish the wicked, and restore what's right.
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So Arjuna, heed your social obligation
Embrace your duty without hesitation
From verse thirty-one to thirty-three
Kṛṣṇa thus speaks of the svadhrama’s decree.
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Certainly, its true, ahimsa is noble
Non-violence, a value we all should enable
But dharma-śāstras teach there are exemptions
Moments when violence is allowed with perceptions.
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Truthfulness, too, is a virtue so grand
But even there, exceptions shall stand
When crisis arises, in dire distress
A lie must be told to relieve and redress.
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Within every rule, exceptions reside
Traffic rules excluded for the vehicles we glide
Thus ahimsa, too, a sāmānya-dharma holds
With exceptions where compassion unfolds.
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To kill, Arjuna, is a svadharma rule shunned
Yet law and order sometimes seek blood
After peaceful means have all been tried
Yuddha, a righteous war, can no longer be denied.
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When transgressions prevail and chaos untold
The Lord's righteous retribution unfolds
Arjuna, awaken to your svadharma-social responsibility
Uphold your duty with utmost ability.
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In- the majestic verses from number 31 to number 33, an ethical dimension is illuminated by Lord Krishna, shedding light on Arjuna's path to engage in the battle. Undoubtedly, the sacred scriptures of karma - karma-śāstra advocate the supreme principle of non-violence, proclaiming ahiṁsa paramō dharma - the highest duty is non-violence, a value to be upheld by all. However, within the depths of these venerable texts, we find that ahiṁsa, though a samanya dharma- general sacred duty, possesses exceptions. Yes, there exist extraordinary circumstances wherein violence is not merely permissible but becomes the very obligation of a righteous ruler.
Likewise, in the realm of truth, the virtue of truthfulness is prescribed as the ordinary course of action, a guiding principle. Nevertheless, even within this realm, certain circumstances warrant an exception to the rule, for there are moments when one may utter a falsehood in dire straits, or 'āpad-dharmaḥ', when confronted with the trials of a crisis. These enigmatic 'āpad-dharmaḥ' values permit the acceptance of untruth.
Thus, we perceive that exceptions dwell within every established norm. i.e. exception dwells in Samanya Dharma. Consider our adherence to traffic regulations—an imperative for all, yet exceptions are granted to the ambulance, the convoy of the esteemed President, or the esteemed Minister. Such is the nature of ahimsa, a sāmānya-dharma, wherein the general enactment is designated as ‘utsargaḥ’, and the exception as ‘apavādaḥ’. Each ‘utsargaḥ’ carries its accompanying apavādaḥ.
Arjuna, my noble disciple! The utsargaḥ regulation advises against the infliction of harm upon fellow beings, while the apavādaḥ principle dictates the allowance of taking life for the preservation of law and order. Moreover, let it be known that only after exhausting every avenue of peaceful resolution, including 'sama' (conciliation), 'dhāma' (offering), and 'bēdha' (division), should the path of righteous warfare, the dharma-yuddha, be embraced. Rest assured, dear Arjuna, for this divine battle shall remain virtuous and ethical, for it is undertaken in the service of dharma itself.
Indeed, the karma-śāstra espouses
Ahimsa paramo dharma, bliss it arouses
Non-violence, a duty for all to embrace
A noble value that brings solace and grace.
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But the dharma-śāstras also do impart
That ahimsa is a samanya dharma -a general prescript
For in exceptional cases, violence finds space
When duty calls , rulers must embrace.
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Similarly, the virtue of truth we behold
Satyam, a treasure more precious than gold
Yet even here, exceptions may arise
When lie seeks haven in desperate guise.
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For in crisis, āpad-dharma stands tall
Truth's fleeting whispers in that dire call
Yet know that for each rule, exception abounds
As traffic rules yield when an ambulance sounds.
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Satyam, truth's virtue, we hold dear
But in dire situations, when troubles appear
Apad-dharma, crisis mode, grants respite
For in extreme cases, falsehood may ignite.
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Thus, rules established carry exceptions' guise
Traffic laws revered, but exemptions arise
Ambulances and leaders may maneuver free
For necessity's sake, they possess the decree.
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Ahimsa, the rule supreme, we must not doubt
A sāmānya-dharma, we learn about
Utsarga, the norm, meets apavada- exception, clear
Each rule has an exception, we must revere.
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Arjuna, dear soul, the utsarga commands
Refrain from bloodshed, restrain your hands
But in the name of justice, apavada shall reign
If peace fails, righteous war becomes your domain.
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So, Arjuna, bear witness to this sacred plea
Utsargaḥ proclaims 'tis wrong to kill with glee’
But apavādaḥ permits when chaos disrupts
When dharma's at stake, battle must erupt.
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Through peaceful means, strive for accord
Sama, dama, bedha, let harmony be restored
But should it still falter, and dharma's at stake
Yuddha, the war, becomes ethical, make no mistake.
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In verses adorned with divine insight
The ethical angle shines forth so bright
Lord Krishna, the guide, to Arjuna imparts
That righteousness in battle plays its part.
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The very essence of the term 'kṣatriya' alludes to the notion of protecting society from the perils of adharma. Delving deeper into its etymology, 'kṣatriya' can be deciphered as 'kṣatāt, adharmāt trāyatē iti kṣatriya'. Here, 'kṣatāt' represents adharma, wherein a deficiency within societal structures is indeed referred to as 'kṣatāḥ'. Consequently, a whole grain of rice is aptly denoted as 'akṣatā', signifying an unbroken, complete entity. Conversely, 'kṣatā' signifies brokenness or defectiveness, reflecting adharma at the social level. Hence, the intricate meaning behind 'kṣatriya' unfolds as 'adharmāt trāyatē', emphasizing the noble duty of safeguarding society from adharma. Adharma manifests itself at the societal level, hence the significance of 'kṣatriya' as 'adharmāt trāyatē', signifying the duty to safeguard against adharma.
Now, ponder the question of how to shield society from the clutches of adharma. The answer lies in the transformative power of nurturing a metamorphosis within the adhārmic individuals. The initial pursuit must involve rectifying their misguided ways, steering them onto the righteous path of dharma. However, should these delinquents prove resistant to correction, the solemn obligation arises to bid farewel to their wicked presence. Thus, the path to societal preservation unravels as a dual avenue: amend or correct the adhārmic populace or, if unwilling to reform, exterminate their adhārmic essence.
To further elucidate this notion, let us contemplate the analogy of a doctor performing an amputation. Consider this analogy of a physician faced with a diseased limb. When faced with a malfunctioning limb, the doctor's objective is to transform it from a state of ill health to vitality; yet, should this metamorphosis prove unattainable, jeopardizing the health of the entire body, the prudent choice is amputation—akin to capital punishment. Indeed, even the Lord Himself proclaimed in the fourth chapter of His divine teachings, "paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām." Therefore, dear Arjuna, as a member of the kṣatriya caste, you are bound by duty to engage in this righteous battle.
We must acknowledge that the preservation of law and order is not the solemn responsibility of every individual. Instead, it falls upon the shoulders of those entrusted with the power to administer justice—the select few who possess the right to dispense punishment. Hence, punishment becomes the svadharma of this specific segment of society. Consequently, punishment becomes the svadharma, the inherent duty, reserved for a specific segment of society. Whoever assumes the mantle of maintaining law and order, they alone possess the authority to exact retribution. As such, Arjuna, being a kṣatriya, Lord Kṛṣṇa proclaims that the prerogative of punishment lies solely with you. Moreover, it is not merely a question of entitlement, but an obligation that must be discharged. Those in charge of preserving and maintaining law and order possess the exclusive right to administer punishment.
Therefore, Krishna declares "svadharmamapi cāvēkṣya," urging Arjuna to wield his assigned duty as a kṣatriya, rooted in his jati dharma, or varṇa dharma. Arjuna, belonging to the kṣatriya varṇa, must acknowledge this inescapable truth and refrain from acting as a Brāhmaṇa would. While the Brāhmaṇa adheres fervently to non-violence, and indeed, the Vaiśya and śūdra follow suit, the kṣatriya, too, treads this gentle path whenever possible. However, there arise situations demanding the employment of violence, and it is in these specific instances that the kṣatriya must rise to the occasion. Hence, dear Arjuna, suppress the instinct to act as a Brāhmaṇa; instead, fulfill your duty as a valiant kṣatriya—'na vikampitumarhasi.' Thus, Arjuna, the admonition resounds - 'na vikampitumarhasi'; you should not conduct yourself akin to a Brāhmaṇa, but rather, you must embody the spirit of a kṣatriya.
Kṣatriya, a term so profound
It signifies protection, where justice can be found
‘kṣatāt’ denotes a flaw, a society's sin
A broken state of affairs, where righteousness grows thin.
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In the realm of warriors, the term 'kṣatriya' resounds
Derived from 'kṣatāt, adharmāt trāyatē iti kṣatriya' it proudly sounds
The word Kṣatriya' embodies 'adharmāt trāyatē,'
In protecting righteousness, their duty Kshatriyas see.
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When seeking to maintain harmony, society's goal
To combat the adharma, one must play their role
The first step is to amend, those who have erred
Correct the adhārmic souls, from dharma they've veered.
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But if correction fails, and they refuse to see
Elimination becomes the answer, this is dharma’s decree
Just as a doctor, when an ailment persists
Must amputate the limb to ensure the body persists.
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Like a doctor, when a limb's health can't be regained
Amputation is chosen, ensuring no harm is sustained
Similarly, if adharma threatens the society whole
Elimination becomes society's necessary role.
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The aim is transformation, to heal and mend
But when the danger spreads, we must transcend
Thus, capital punishment may arise
To safeguard and protect, the noble, innocent and wise.
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The Lord Himself proclaimed, in words so divine
To protect the righteous, punish the malign
Thus, Arjuna, as a kṣatriya, it is your sacred plight
To maintain law and order, to wage the righteous fight.
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As Krishna spoke in 4th chapter, his words filled with grace
'Paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām,' he says
A call to rescue the noble and punish the wicked
A task for 'Kṣatriya' souls, their purpose fixed.
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The duty of law and order's space
Does not lie upon the whole human race
It is the chosen few, the rightful right
To punish those who sow darkness and blight.
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The responsibility to punish, lies with the chosen few
Those entrusted with power, the duty they must pursue
Arjuna, being a kṣatriya, stands tall in this brigade
Not just the right, but the obligation to punish laid.
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Considering your varṇa dharma, the path you must tread
A kṣatriya's duty to protect, where justice is spread
Do not abandon your role, in a moment of despair
Act not like a Brāhmaṇa, but a warrior, so fair.
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To Arjuna, Krishna's voice did affirm
'Svadharmamapi cāvēkṣya,' let your actions confirm
Consider your 'jati dharma' or 'varṇa dharma' true
Embrace your noble role, and righteously pursue.
_______________________- ______________________________- __________
Consider your svadharma, your kshatriya dharma’s way
For you're a Kshatriya, in battle you may sway
Act not like a Brahmana, serene and mild
But as a warrior noble, strong and wild.
_________________________- ______________________________- ________
'Na vikampitumarhasi,' hear Krishna's plea
Act not as a Brāhmaṇa, but as a Kṣatriya, see
Unleash your warrior's spirit, noble and bold
In battles fought, your valor behold.
_______________________- ______________________________- __________
For Brāhmaṇas follow ahimsa, non-violence their way
Vaiśyas and śūdras too, must embrace this way
But kṣatriyas, with discernment, may take up the sword
In particular cases, for righteousness to be restored.
_____________________- ______________________________- ____________
So, Arjuna, be steadfast, with strength in your heart
Embrace your kṣatriya nature, play your destined part
Let Krishna’s words guide you, with duty as your guide
Protect society from adharma's divisive tide.
_________________________- ______________________________- ______________________________- ___________________
Drōṇāc- rya, a Brāhmaṇa endowed with unmatchable knowledge and mastery of archery, finds himself confronted by a moral quandary when he is compelled to partake in the violent battlefield. Drōṇācārya as a distinguished Brāhmaṇa, must abstain from resorting to acts of violence. Such a path deviates from his destined svadharma, causing him to face vehement reproach from Bhīsma and others. Bhīma and his compatriots vehemently rebuke Drōṇa, admonishing him for transgressing the confines of his svadharma. Drōṇa was unable to provide a worthy response to these chastisements. Although Drōṇa possesses profound mastery over archery and has imparted his wisdom to many, his righteousness as a Brāhmaṇa entitles him solely to the sacred duty of education, whilst precluding him from engaging in the tumultuous act of combat.
On one hand, we witness Drōṇa's privilege and rightful duty as a Brāhmaṇa to instruct his disciples and guide them along the righteous path. However, on the other hand, we observe the inherent conflict arising when this very Brahminical soul partakes in the horrors of yuddham, or warfare. Indeed, all gathered individuals censure Drōṇa, for they discern the violation he has committed. And yet, Drōṇa, lamentably, finds himself incapable of proffering a justifiable response. We are left grappling with the weighty question: Should a learned Brahmin wield the sword?
Should a brahmana like Drōṇa dare partake in warfare, such an audacious undertaking would be deemed unpropitious. Conversely, was Arjuna, bound by his Kshatriya lineage, to retreat from battle, he too would be ensnared in the coils of wrongdoing.
In the annals of freedom struggle, when our valiant souls faced incarceration, they embraced it proudly, adorned with the title of a great tyāgi, a renouncer of worldly desires. Even today, echoes of such noble sacrifice reverberate through the generations. For, when one willingly embraces the prison walls for a noble cause, it transcends the confines of ordinary misdeeds and instead becomes a resplendent emblem of virtue. Should one find oneself within the grip of imprisonment for any purpose other than the pursuit of virtue, it is undoubtedly stigmatized. Yet, the noble crusade for a righteous cause transfigures such tribulations into laudable feats.
Here, we alight upon the sacred verse "dharmyāddhi yuddhācchreyo nyat na vidyatē" - there exists no grander pursuit than that of a righteous war, an embodiment of dharma itself. This call to sacrifice one's very life in the name of righteousness resounds through the ages. Hence, 'dhārmyam,' encapsulating the essence of morality, righteousness, and rectitude, no grander endeavor exists than that of a just war. However, dear seekers, let it be known that this exalted path is not meant for the Brāhmaṇa, the vaiśya, nor the śudra. It is the kṣatriya, the valiant warrior, who is bestowed with such a rare opportunity.
In the fierce Mahābhārata war, behold
The righteous Drōṇācārya, a tale untold
Born a Brāhmaṇa of wisdom and grace
Yet torn between duty, a puzzling chase.
________________________- ______________________________- _________
For a Brahmin scholar like him, shunning violence was the norm
But fate thrust him into a battlefield of storm
Bhīma and others cast their judgment severe
"Drōṇa, you've abandoned your svadharma, we fear."
________________________- ______________________________- _________
Archery mastered, Drōṇa's skill was renowned
A teacher to warriors, his name renowned
Yet as a brahmana, his path was conflicted
To wage war, his ethic seemed restricted.
___________________- ______________________________- ______________
The masses cried out, their voices so loud
Drōṇa, defenseless, no answer found
For a brahmana to engage in yuddham was wrong
While a Kshatriya like Arjuna must stay strong.
_______________________- ______________________________- __________
But Arjuna too faced his own turmoil
To fight or not? His duty he'd spoil
Thus, 'na vikampitumarhasi' he heard
No wavering, but duty to be stirred.
______________________- ______________________________- ___________
Just so, 'dharmyāddhi yuddhācchreyo nyat na vidyatē'
No battle greater than a righteous plea
Sacrificing life for the sake of dharma
A warrior's destiny, a kshatriya's karma.
________________________- ______________________________- _________
"Na vikampitumarhasi," Krishna did proclaim
Arjuna must stand firm, and not waver in vain
In the struggle for freedom, our heroes of yore
Imprisoned with pride, as tyāgis they bore.
_________________________- ______________________________- ________
In our own freedom struggle did arise
Those imprisoned, hailed as noble and wise
For going to jail, a mark of honor found
When for righteous cause their feet were bound.
________________________- ______________________________- _________
Jail, a mark of darkness for most dacoits
Yet for a noble cause, it becames a testament
So too, a righteous war holds the highest ground
A sacrifice of life, where dharma is found.
________________________- ______________________________- _________
So 'dharmyāddhi yuddhācchreyo nyat na vidyatē,'
A righteous war, supreme path one must see
For the righteous battle, there's nothing that's greater
Sacrificing life for dharma, no smaller.
______________________- ______________________________- ___________
Oh warrior, engage in a just fight
For a brahmana, it would be a blight
Neither vaisya nor sudra, this path's call
Only for a kshatriya, the battle shall befall.
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