स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥
svadharmam api cāvekṣya na vikampitum arhasi / dharmyāddhi yuddhāc chreyo 'nyat kṣatriyasya na vidyate
For a warrior, there is nothing higher than a righteous battle — this is your svadharma.
Word by word (4)
- svadharmam api cāvekṣya
- — and looking at your own duty · 'Svadharma' — one's own dharma, the duty specific to one's nature and role. Not abstract universal ethics but the specific calling of who you are.
- na vikampitum arhasi
- — you should not waver
- dharmyāt hi yuddhāt
- — for a righteous battle
- śreyo 'nyat kṣatriyasya na vidyate
- — nothing better exists for a Kshatriya · The warrior's highest expression of svadharma is righteous battle. This is the practical argument — it works even before the deeper Karma Yoga teaching.
'And looking at your own duty — your svadharma — you should not waver. For there is nothing better for a Kshatriya than a righteous war.'
A modern analogy
Every role carries its own dharma — its own way of being excellent and true. A doctor's dharma is to heal, even when healing is hard. A judge's dharma is to rule justly, even when justice is painful. Arjuna's dharma as a warrior is to fight righteous battles — and this is one. V31 introduces the second track of Krishna's argument: not just 'the soul can't be harmed' but 'your duty calls you here.'
Take with you
- Svadharma — one's own duty — is introduced here. Not abstract duty but the specific duty of one's role and nature.
- The transition from the philosophical section (V12-30) to the practical section (V31+) begins here.
- For Arjuna, as a Kshatriya (warrior caste), fighting a righteous battle is the highest possible expression of his svadharma.
Verse 31 opens a new section of the teaching: the argument from svadharma (one's own duty). Having established the metaphysical foundation (V12-30), Krishna now argues pragmatically: even on purely practical grounds, Arjuna's duty is to fight. The concept of svadharma runs throughout the Gita and culminates in 18.47: 'Better is one's own dharma, though imperfectly performed, than the dharma of another well performed.' Each person's role carries its own dharma; acting contrary to one's svadharma creates confusion (varna-saṃkara — V1.41-43) at both the individual and social level.
Public-domain translations (4) compare all →
Moreover, looking at your own duty, you should not waver; for there is nothing higher for a Kshatriya than a righteous war. [4]
Moreover, considering thine own duty as a warrior, thou shouldest not waver. For nothing is better for a Kshatriya than a righteous war. [6]
Moreover, if thou dost not this fight of duty, thou shalt anger thine own faith and country, and thou shalt take evil gift. [7]
And further, looking to your own duty, you ought not to waver. For there is nothing better for a Kshatriya than a righteous battle. [9]
This verse speaks to
Where this thread continues
If you don't fight this righteous battle, you abandon your duty and honor — and invite the consequences.
One's own dharma even imperfectly done is better than another's well done; svabhāva-ordained karma incurs no sin.
The sound of righteous forces pierces the hearts of those who know they are on the wrong side.
Arjuna calls Duryodhana evil-minded — the last moment of moral clarity before grief clouds everything.
This battle came to you unsought — the rarest opportunity for a warrior to fulfill their highest duty.
A blind king asks what happened on the battlefield — and the Gita begins.