Bhagavad Gita 2.38 .. a rare "unmolested vers"

[Paramananda das]

Text 38

sukha-duhkhe same kritva labhalabhau jayajayau tato yuddhaya yujyasva naivam papam avapsyasi

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.

Commentary by Srila Prabhupada

Lord Krishna now directly says that Arjuna should fight for the sake of fighting because He desires the battle. There is no consideration of happiness or distress, profit or gain, victory or defeat in the activities of Krishna consciousness. That everything should be performed for the sake of Krishna is transcendental consciousness; so there is no reaction to material activities. He who acts for his own sense gratification, either in goodness or in passion, is subject to the reaction, good or bad. But he who has completely surrendered himself in the activities of Krishna consciousness is no longer obliged to anyone, nor is he a debtor to anyone, as one is in the ordinary course of activities. It is said:

devarsi-bhutapta-nrnam pitrnam na kinkaro nayam rni ca rajan sarvatmana yah saranam saranyam gato mukundam parihrtya kartam

“Anyone who has completely surrendered unto Krishna, Mukunda, giving up all other duties, is no longer a debtor, nor is he obliged to anyone—not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers.” (Bhag. 11.5.41) That is the indirect hint given by Krishna to Arjuna in this verse, and the matter will be more clearly explained in the following verses.

comment : Fortunatly this vers has not been "molested" by the BBT/Jayadvaita Swami/Dravida Prabhu:

mo·lest(m-lst)

tr.v. mo·lest·ed, mo·lest·ing, mo·lests

1. To disturb, interfere with, or annoy.

There is two kinds of molesters in ISKCON those who molest the philosophy of KC and change Prabhupadas books

and the sexual molesters like Bhavananda das, and others that engaged in sex with Gurukula children in Mayapure 197? to 1986;

(sadly the GBC has never punished him for his past sins or even chastised him it makes you wonder........)

Noun

1.

molester- someone who subjects others to unwanted or improper sexual  activities offender, wrongdoer - a person who transgresses moral or civil  law fondler - a molester who touches the  intimate parts of the victim; "the woman charged that her jailer was a fondler";  "not all fondlers are sexual perverts"

Commentary by Sri Visvanatha Cakravarti Thakur

In all ways, your fighting is an act of dharma. If you fear that it will produce sin, I have shown you that it will not be a cause of sin. Therefore fight.

Being equal in happiness and distress, which is caused by gain and loss, such as gain and loss of a kingdom, which is in turn caused by victory or defeat in the war, understanding that both results are equal through a discerning mind, equipped with that knowledge, you will not incur sin at all. It will be stated later:

lipyate na sa papena padma-patram ivambhasa

One is not touched by sin, as a lotus leaf is not touched by water. Gita 5.10

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary The previous statement given by Arjuna in chapter one, verse  36 concerning his apprehension of sin coming upon him is now being nullifed by  the Supreme Lord's instruction of non-attachment to the fruits of action.  Regarding as equal pleasure and , loss and gain and also the cause of both these  dualities which is victory or defeat. The attribute of equanimity is absolute  freedom from elation and despondency. Giving up all notions of what is  pleasurable, being equipoised by whatever comes of its own accord and by  fighting the battle as a matter of ksatriya duty Arjuna will not incur any sin.

Brahma Vaisnava Sampradaya: Madhvacarya There is no commentary for this verse.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary Ramanuja. Bhagavad-Gita: chapter 2, verse 39 The use of the word sankhya determines the proper understanding. Sankhyam is of the eternal soul category which is apprehensible through  the understanding by the rational faculty of the mind. The immortal soul as an  eternal principle must be understood. That understanding by which to comprehend  it has already been given to so he would know it in the previous verses in this  chapter being verse 12 never at all was that I and verse 30 therefore  thou has no cause to grieve for any creature. As for the use of the word yoga meaning karma yoga which is the science of the individual  consciousness attaining communion with the Ultimate Consciousness through  actions without desiring fruitive results. It is to be understood that the  spiritual intelligence acquired by following this yoga of actions when  based on sankhyam or knowledge of the soul is the path which leads to  salvation. This precise understanding is what is declared further in this  chapter in verse 49; but in the next verse learn just what spiritual knowledge  is to be gained by this karma yoga.Imbibing the wisdom from it, cut  asunder the bonds of karmic reactions from all actions. The virtue of actions  performed in this way will subsequently be given in verse 40.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary Now Lord Krishna refutes Arjuna previous worry about accruing sin by killing  his heinous enemies with the words sukha and dukha meaning happiness and  unhappiness. Although the pleasure of happiness and the pain of unhappiness in  fighting this righteous war are inevitable; still this must be considered as  pertaining to the body only and not to the soul which is distinctly different  from the physical body. Profit and gain, victory and defeat even without  considering the goal of heaven Arjuna should prepare to fight for the sole  purpose of exclusively fulfilling his duty. Thus fixed in this determination  with proper understanding if he slays anyone he will not incur sin. To the  contrary Arjuna will be free from the sin incurred by refraining from the battle  and not executing his duty.