Bhagavad Gita Chapter 10, Verse 38 (BG 10.38) — Meaning, Translation & Commentary

# BG 10.38 Among those who punish wrongdoing, I am punishment itself. Among rulers and the ruled, both must labour together to elevate the standard of living across the various communities within their realm. The ruler must ensure that he governs through the application of laws and ordinances. In such governance, it becomes necessary to punish those antisocial elements who, driven by self-interest, disregard the established rules of society. The common people, out of respect and loyalty to governance, remain subject to the rules and punishments of their rulers. Yet the question arises: who is it that grants to the king or president the authority to punish the wicked? In modern systems of governance, individuals possess no right to take the law into their own hands. The king bears the sceptre, which is the symbol of his power and authority to punish. In a democratic system of governance, this authority is granted to the president or prime minister by the majority consent of the people. The uniform worn by a constable standing on the road indicates his authority to arrest criminals. A king without the sceptre, a president without the will of the people, and a suspended constable are all deprived of their former powers. Thus the Lord declares here: I am the punishment of those who punish. Without the symbol of societal sanction, no single individual possesses any authority over society. For, after all, the king or president, the police or judge—all are truly members of society itself. Yet the special authority they exercise as protectors of society is granted to them by virtue of their office. Among those who seek victory, I am the policy of statecraft. The word "policy" here refers to political strategy. In the annals of history, this truth has been repeatedly affirmed: victory obtained over an enemy through physical strength alone is never true victory. In truth, no nation, society, community, or individual should be deemed victorious merely because it has defeated its enemies through military and physical might. True and complete victory is that in which the victorious side, through wisely implemented policies of governance, transforms the defeated side in their culture and ideology. If the victor is unable to effect a cultural transformation of the defeated people, or is incapable of adopting their culture, then that victory can never be called complete. This is an open secret to every student of history. Only through skilful statecraft following military victory can the true transformation of the defeated side occur, and only then can the defeated be said to be wholly under the victor's dominion. Thus it is said here: I am the policy of those who seek victory. Among secrets, I am silence. The sole means of preserving the confidentiality of any truth is silence. When one openly discusses a matter, its secrecy is destroyed. Thus, the very essence of any mystery is silence. It is also worthy of note that in spiritual philosophy, the knowledge of the Self is described as the most secret or the royal secret, for it is not commonly known. The means of maintaining the continuity of the experience of this great truth is also inner silence. Among all secrets, the Lord remains in profound, deep, and unbroken silence. Among the wise, I am wisdom itself. Wisdom in the intelligent is not the intelligent one themselves, yet it is not separate from them either. The Self is not the body, yet we cannot say that the body is something entirely distinct from the all-pervading Self. Inert limitations and their experiences—all these are the radiance of divine manifestation, which shines in the halo of light surrounding the Self. The wisdom of the knower or the intelligence of the intelligent is the expression of the Lord's divine manifestation, which is the result of the impressions and refinements of those beings. Now, bringing this discourse to a most beautiful conclusion, the Lord speaks thus.