atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi
jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi
Sloka 26 simply reiterates that whether or not one accepts that the soul is eternal, there is no reason to lament. Without a soul, the body would be nothing more than a collection of chemicals and firing synapses, so why should anyone lament these?
In text 27, Sri Krsna instructs that anything which takes birth will die and one who dies will be born again. As a result of this continuous cycle, one should not lament about the loss of the body and should instead fulfill the duty one is given. We know that the cycle of samsara is ongoing. The elements of this material world are constantly in flux. As Prabhupada states, “there are so many living entities generating out of matter every moment, and so many of them are being vanquished every moment, there is no need to grieve for such incidents” (p.94).
In other words, since life is constantly being created and destroyed within this world, and this is the natural state of the material world, then there is no reason to worry about these things. Arjuna is using this fear to neglect his duty, but this action is foolish. The atomic soul, as we have seen, is eternal. This is the true self; the body is merely a temporary covering for that soul. Everyone has a duty to perform and should engage in that duty without fear of what may happen with regard to the outer covering of self or others.
The caste system of India has become infamous, but this is due to corruption and ignorance. Most Westerners and even many from India have come to believe that one is arbitrarily born into a caste from which there is no escape. For this reason, many have turned away from Indian society believing it to be too rigid of a class system, and one that promotes inequality and justice. However, this is clearly not the case.
Much later, in Teaching 18, we will find Sri Krsna explain that it is Karma, the work one performs, which determines one’s birth, and that this is not arbitrary, but rather is based upon one’s abilities and propensities. The four castes (Brahmanas, Ksatriyas, Vaisyas, and Sudras) each work to a particular end and each have particular duties to perform based upon their inclinations. So, a person’s willingness to do their duty in one life may lead to a favourable rebirth whereas one’s unwillingness to do their duty may lead to a less favourable rebirth. Still, as Prabhupada states, without liberation this cycle is non-ending. “One has to take birth according to one’s activities of life. After finishing one term of activities, one has to die to take birth for the next. … This cycle of birth and death does not, however, support unnecessary murder, slaughter and war. But at the same time, violence and war are inevitable factors in human society for keeping law and order” (p.95).
The battle that Arjuna is supposed to fight is inevitable, and is the will of Krsna, so it is his duty as Kshatriya to fight it. The cause is just and right. One should not indiscriminately harm anyone or anything; however, we are duty bound to perform certain actions. Provided they are performed out of devotional service to Krsna and not for personal gain or ego, the actions are not sinful. So, if Arjuna fights he will incur no sin, but should he refuse to fight, sin will be incurred.
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