arjuna uvaca
jyayasi cet karmanas te
mata buddhir janardana
tat kim karmani ghore mam
niyojayasi kesava

SYNONYMS

arjunah–Arjuna; uvaca–said; jyayasi–speaking very highly; cet–although; karmanah–than fruitive action; te–Your; mata–opinion;buddhih–intelligence; janardana–O Krsna; tat–therefore; kim–why;karmani–in action; ghore–ghastly; mam–me; niyojayasi–engaging me;kesava–O Krsna.

TRANSLATION

Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?

PURPORT

The Supreme Personality of Godhead Sri Krsna has very elaborately described the constitution of the soul in the previous chapter, with a view to deliver His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Krsna consciousness. Sometimes Krsna consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Krsna conscious by chanting the holy name of Lord Krsna. But without being trained in the philosophy of Krsna consciousness, it is not advisable to chant the holy name of Krsna in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Krsna consciousness or buddhi-yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Krsna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krsna as to his best course of action. In answer, Lord Krsna elaborately explained karma-yoga, or work in Krsna consciousness, in this Third Chapter.

jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye ‘rthe
na tvam socitum arhasi

SYNONYMS

jatasya–one who has taken his birth; hi–certainly; dhruvah–a fact;mrtyuh–death; dhruvam–it is also a fact; janma–birth; mrtasya–of the dead; ca–also; tasmat–therefore; apariharye–for that which is unavoidable; arthe–in the matter of; na–do not; tvam–you; socitum–to lament; arhasi–deserve.

TRANSLATION

For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.

PURPORT

One has to take birth according to one’s activities of life. And, after finishing one term of activities, one has to die to take birth for the next. In this way the cycle of birth and death is revolving, one after the other without liberation. 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.
The Battle of Kuruksetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a ksatriya.Why should he be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty? He did not deserve to break the law, thereby becoming subjected to the reactions of sinful acts, of which he was so afraid. By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action.

—
Śrīmad-Bhāgavatam 2.1.1