Gita 02.38 – To reconcile the Gita’s contradictions, recognize the multi-level nature of its discussions

Link : https://www.thespiritualscientist.com/gita-02-38-to-reconcile-the-gitas-contradictions-recognize-the-multi-level-nature-of-its-discussions/

sukha-duḥkhe same kṛtvā
lābhālābhau jayājayau
tato yuddhāya yujyasva
naivaṁ pāpam avāpsyasi

Word-to-word
sukha — happiness; duḥkhe — and distress; same — in equanimity; kṛtvā — doing so; lābha-alābhau — both profit and loss; jaya-ajayau — both victory and defeat; tataḥ — thereafter; yuddhāya — for the sake of fighting; yujyasva — engage (fight); na — never; evam — in this way; pāpam — sinful reaction; avāpsyasi — you will gain.

Translation
Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat – and by so doing you shall never incur sin.

Explanation
“Sukha-duḥkhe same kṛtvā” – Be equipoised in happiness and distress
“Lābhālābhau jayājayau” – In gain and loss, victory and defeat
“Tato yuddhāya yujyasva” – Therefore, engage in battle
“Naivaṁ pāpam avāpsyasi” – You will not incur sin
This verse marks one of the many complex transitions in the Bhagavad Gita that can confuse unguided readers. The earlier section (2.31–37) speaks from the perspective of Karma Kanda—ritualistic duty—while this verse shifts to the level of Karma Yoga—detached action. The calculations and motivations differ significantly between these two levels. That’s why it’s important to understand that, although the Gita is a single conversation, it operates on multiple layers of meaning.
Without recognizing the multi-level nature of the Bhagavad Gita, one can fall into confusion. Those who assume they fully understand it may perceive contradictions and, as a result, may reject or even criticize the Gita as incoherent. In this context, the perceived contradiction arises from the layered structure of the Gita’s message. We will explore this further—particularly the theme of remaining equipoised in happiness and distress—in upcoming verses. For now, we’ll focus on the broader point: to truly understand the Gita, we must be aware of the multiple levels at which it operates. In the previous verse (2.36), Krishna emphasizes the intense pain Arjuna would experience—tato duḥkha-taraṁ nu kim—”What could be more painful than this?” The implicit message is clear: if something is deeply painful, why pursue it? Naturally, we tend to avoid pain; it’s common sense. Often, there’s no need to explicitly say, “Don’t do it”—just acknowledging the pain is enough for a reasonable person to step back. Yet, after highlighting the pain and implying it should be avoided, Krishna now suddenly tells Arjuna to remain equipoised in happiness and distress. This apparent shift can seem contradictory—unless we recognize the Gita’s multi-layered message. Krishna even uses the same word duḥkha—which in verse 2.36 referred to something to be avoided—and now, in verse 2.38, he uses it in a different context, urging Arjuna to remain sama (same kṛtvā)—equipoised—in both happiness and distress. After this, Krishna tells Arjuna not to be swayed by calculations of profit and loss, victory and defeat. Interestingly, in the previous verse, Krishna had explained that Arjuna stands to gain (lābha) either way. If he dies in battle, he attains swarga—heaven—which is itself a gain. Krishna even used the word labhante yuddham īdṛśam, indicating that merely obtaining such a war is a gain, because svarga-dvāram apāvṛtam—a battle like this opens the gates of heaven. Hence, Kshatriyas should feel fortunate (sukhinaḥ) to receive such an opportunity.

But Arjuna is not happy—why is that?

The key point is that Krishna is urging Arjuna to rise to a higher level of understanding. What is that higher level? It is the knowledge of the soul, which is only implicit in Karma Kanda. Karma Kanda centers on the idea of engaging in religious duties for material betterment. It acknowledges our desire to enjoy and offers a path—through Dharma—to reach higher realms like heaven for greater enjoyment. At this level, the Shastra doesn’t reject the enjoyment mentality but instead regulates it within the boundaries of Dharma. It even rewards Dharmic action with material benefits. This process helps one develop faith in Dharma and, over time, cultivates the desire to rise from Aparadharma—material, duty-bound Dharma—to Paradharma, which is spiritual Dharma rooted in self-realization. Arjuna is being guided to understand that, until now, he and Krishna have been speaking on the level of Aparadharma. But as one truly grasps the understanding that we are not the body but the soul, it becomes clear that material things cannot provide lasting satisfaction. True fulfillment comes only from spiritual experiences—and ultimately, from spiritual love for Krishna. The Bhagavad Gita is gradually leading toward this higher level. Spiritual love for Krishna is the ultimate reality, as it offers the highest happiness and brings us to the supreme spiritual truth—Krishna and His eternal abode. The journey toward relishing spiritual emotions begins by stepping back from attachment to material emotions.
Imagine someone watching TV, completely absorbed in a movie, while a good friend sits nearby, hoping to talk. If the person is too caught up in the film to notice the friend, they miss out on the emotional connection, mutual exchange, and joy that friendship offers. To truly relish that friendship, one must turn away from the screen and engage with the friend. Of course, two friends can enjoy watching TV together. But if the friend has something important to share and the television becomes a distraction, then someone who truly values the friendship will choose to pause the movie and give their full attention to the friend.
Similarly, we are the atma (soul), but our consciousness is projected into the body and, through the body, into the external world. This concept is explained in verses 13.22 and 13.23 of the Bhagavad Gita:

“puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān”

The soul becomes prakṛti-stha—situated in material nature. Why? Because of bhuṅkte—the desire to enjoy the guṇās (qualities) born of prakṛti (material nature).

Just as a person willingly immerses their consciousness in a TV show to enjoy the movie, the soul similarly becomes entangled in the material world due to its desire to enjoy. It is this longing—bhuṅkte—that locks the consciousness into material engagement.
Next, the Bhagavad Gita says:

“kāraṇaṁ guṇa-saṅgo ’sya
sad-asad-yoni-janmasu”

Just as someone watching TV becomes emotionally affected by scenes that aren’t part of their real life, the soul, when its consciousness is absorbed in the body, experiences a range of material emotions.

Though we often say kabhi khushi kabhi gham—sometimes happiness, sometimes sorrow—material life is predominantly marked by distress. Old age, disease, and death are unavoidable, and such suffering cannot truly be overcome at the material level. The only real solution is to rise to the spiritual level; only then can one effectively deal with material distress.
Krishna is telling Arjuna: Don’t view the soul as merely incidental—something that just goes to heaven to continue material enjoyment. Rather, the soul is essential; it is the real you, and its true happiness lies at the spiritual level. You are meant to find joy in that higher, spiritual fulfillment.
To experience happiness at the level of the soul, you must distance yourself from emotions rooted in the body. That’s why Krishna now instructs Arjuna to be equipoised. He will speak more positively about spiritual emotions later in the Gita.
One of Arjuna’s main concerns—or at least one of his major hesitations about fighting—was the fear of pāpa (sin). Krishna now begins to explain that Arjuna can avoid material entanglement entirely by acting with detachment.
Fight for the sake of fighting.
This idea—doing one’s duty for duty’s sake—will be elaborated later in the Gita during the discussion on Karma Yoga. But even here, the core message is clear: perform your duty without becoming emotionally entangled in the results. When you’re not emotionally attached, you won’t become karmically entangled either.
Krishna will address Arjuna’s anxiety—his concern about incurring karmic reactions from fighting—more fully at the start of the Karma Yoga section. The solution He offers is clear: act with detachment.
The seeming contradiction between the reasoning in verses 2.37 and 2.38 arises because the conversation is evolving—ascending to a higher, more spiritual level of understanding.
By recognizing the Gita’s multi-level structure, we can avoid the misconception that it is incoherent and instead appreciate the depth and progressive flow of its message.
Thank you.