Gita 02.36 – Behave respectably to bring respectability to Krishna’s message.
avācya-vādāṁś ca bahūn
vadiṣyanti tavāhitāḥ
nindantas tava sāmarthyaṁ
tato duḥkha-taraṁ nu kim (Bg. 2.36)
Word-for-word:
avācya — unkind; vādān — fabricated words; ca — also; bahūn — many; vadiṣyanti — will say; tava — your; ahitāḥ — enemies; nindantaḥ — while vilifying; tava — your; sāmarthyam — ability; tataḥ — than that; duḥkha-taram — more painful; nu — of course; kim — what is there.
Translation:
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
Explanation:
avācya-vādāṁś ca bahūn: Words that are unspeakable and should not be uttered
vadiṣyanti tavāhitāḥ: will be spoken by those who are your enemies.
nindantaḥ tava sāmarthyam: They will criticize your ability.
tato duḥkha-taraṁ nu kim: What could be more painful for you than that?
Kṛṣṇa presents this argument on fame and concludes it with a rhetorical question. He explains to Arjuna why he should continue fighting and why he should not withdraw. Kṛṣṇa emphasizes that giving up the fight will bring infamy. He describes how people will perceive Arjuna’s retreat as an act of fear, branding him a coward and calling him by various dishonorable names.
In every human culture, swear words exist—not as a good part of the culture, but simply as a part of it. No matter how refined a culture may be, there will always be individuals of lower character who use crude and offensive language. As a result, every language has its share of swear words, cuss words, and other derogatory terms.
Cultured people generally avoid such language, but even they may sometimes succumb to the temptation, especially when provoked with particularly uncivil behavior. When spoken, these words can be deeply hurtful. Moreover, if a leader of one community uses a derogatory term against another community, it can spark scandal, violence, and widespread uproar.
Hence, avācya-vādāṁś—words that should not be spoken—will be spoken. Enemies may seek to harm us not only through physical means, such as attacking, overpowering, stripping, or even killing, but also in a more insidious way—by spreading vicious rumors. These rumors may or may not be true, but they often ruin reputations. Once a rumor begins to circulate, it takes on a life of its own, gaining momentum until it becomes nearly unstoppable.
Kṛṣṇa reminds Arjuna that he has numerous enemies, including the Kauravas, who would not hesitate to disgrace him. In the past, the Pāṇḍavas had already endured verbal humiliation, and those insults kept ringing in their ears for a long time.
Bhīma, for instance, was called a cow. While a cow is revered as a sacred animal, for a kṣatriya, such a comparison is far from flattering. A cow is neither aggressive nor assertive, lacking the power expected of a warrior. If a kṣatriya is to be compared to an animal, it should be a bull—ṛṣabha—a term that signifies both a king and a mighty bull. Among domestic animals, the bull is regarded as their leader—majestic and powerful. Thus, a kṣatriya should be likened to a bull, not a cow.
Duryodhana, reveling in his cruelty, mocked Bhīma by imitating his gait and repeatedly calling him a cow. Karṇa also humiliated Draupadī, calling her a harlot. Such words had left deep scars on the Pāṇḍavas’ hearts, and Kṛṣṇa now warns Arjuna that an even worse insult awaits him—being called a coward.
“Coward” is a deeply derogatory word, especially for someone who has been honored for heroism, chivalry, and bravery. For a warrior, cowardice is the greatest dishonor. As the well-known saying goes, “A coward dies a thousand times before his death.”
Cowardice not only weakens a person internally but also tarnishes his reputation in society, casting a dark shadow that can be difficult to erase. The fear of such disgrace can be as damaging as physical defeat. Therefore, it is important to recognize that we are all vulnerable to the pain caused by harsh words.
Kṛṣṇa reminds Arjuna that his enemies will hurl such insults at him—just as the Kauravas had once mocked the Pāṇḍavas during their exile. Those words of humiliation still echoed in their minds, especially in Bhīma’s, as Duryodhana had taken particular pleasure in taunting and provoking him.
The night before the war, Duryodhana sent Uluka, the son of Śakuni, to provoke the Pāṇḍavas with scornful words. He mocked Bhīma, calling him a mere cook, and ridiculed Arjuna, saying he had been reduced to a eunuch. The Pāṇḍavas, enraged, exploded in fury, but Arjuna ultimately restrained himself and vowed to answer such insults with his bow, “Gāṇḍīva”. Duryodhana, however, had twisted the narrative, distorting events to portray the Pāṇḍavas as weak and himself as heroic.
Kṛṣṇa’s words to Arjuna reflect a deeper truth—people will twist narratives to suit their interests. If Arjuna retreats, his enemies will not tell the truth. Instead, they will portray him as weak and cowardly, erasing his past glories. Kṛṣṇa advises Arjuna not to give them such an opportunity because the pain of dishonor would be unbearable.
This discussion also connects with the teachings of Sri Caitanya Mahāprabhu, who emphasized “amāninā mānadena”—not seeking honor for oneself while respecting others. However, we see that Śrī Caitanya Mahāprabhu not only accepted sannyāsa, but he did so from the Māyāvāda sampradāya. He took sannyāsa because he saw that his peers—the other brāhmaṇas in Navadvīpa—were not offering him the honor and respect necessary for them to submissively receive his propagation of the glories of the Holy Name. To ensure that his message was taken seriously, he had to elevate his own social position.
Thus, he accepted sannyāsa to gain honor, and not just any sannyāsa—he went to an extreme by taking it from the Māyāvāda sampradāya. Philosophically, Māyāvāda was not just different from Vaiṣṇavism but directly opposed to it. Yet, at that time, the Advaita sampradāya was highly respected, and a sannyāsī from that tradition commanded great societal honor. Śrī Caitanya Mahāprabhu strategically used that respect to bring credibility to the message of bhakti-yoga that he intended to share with the world.
The key point to recognize here is that we do not seek honor for ourselves. We are no longer acting as independent individuals—we are connected with Kṛṣṇa. Whether we desire it or not, we represent Kṛṣṇa, and therefore, we must act honorably so that we can present his message from a position of dignity.
This is why devotees, when engaging in worldly responsibilities, cannot afford to be incompetent or irresponsible. People will not take our spiritual message seriously unless they first see a basic level of caliber and competence in our material endeavors. Whether we are studying, working, or pursuing a profession, we should strive to do it to the best of our ability. The respect that comes from such excellence can then be used to give credibility to Kṛṣṇa’s message. In this way, we bring honor to Kṛṣṇa—not by seeking reputation for ourselves, but for His sake.
Here, Kṛṣṇa tells Arjuna that he is celebrated as a dhārmic warrior. If he is dishonored, it will not only be painful for him but will also mean deviating from the path of dharma.
Through a rhetorical question, Kṛṣṇa challenges Arjuna—when people speak unspeakable, intolerable, and insufferable words, how will he endure it? The suffering will be immense. Therefore, Kṛṣṇa urges him not to act in a way that will bring such misery upon himself.
This is the underlying message, which will be stated explicitly in the next verse, to be discussed in our next session.
Thank you.
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