2.35 भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्

2.35 Bhayaad ranaad uparatam mamsyante twaam mahaarathaah;
Yeshaam cha twam bahumato bhootwaa yaasyasi laaghavam.

भयाद् Bhayaad — out of fear;
रणाद् ranaad — from the battlefield;
उपरतम् uparatam — ceased;
मंस्यन्ते mamsyante — they will consider;
त्वां tvaam — you;
महारथाः mahaarathaah — the great generals;
येषां Yeshaam — for whom;
च ca — also;
त्वं tvam — you;
बहुमतः bahu-matah — in great estimation;
भूत्वा bhootwaa — having been;
यास्यसि yaasyasi –you will go;
लाघवम् laaghavam — decreased in value.

Meaning: The great car-warriors will think that thou hast withdrawn from the battle through fear; and thou wilt be lightly held by them who have thought much of thee.

Krishna tells Arjuna that his giving up social responsibility and the duty of a warrior will be spoken of lightly by fellow warriors.

2.34 अकीर्तिं चापि भूतानि कथयिष्यन्ति ते अव्ययाम्
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते

2.34 Akeertim chaapi bhootaani kathayishyanti te'vyayaam;
Sambhaavitasya chaakeertir maranaad atirichyate.

अकीर्तिं Akeertim — infamy;
च cha — also;
अपि api — over and above;
भूतानि bhootaani — all people;
कथयिष्यन्ति kathayishyanti — will speak;
ते te — of you;
अव्ययाम् avyayaam — forever;
सम्भावितस्य sambhaavitasya — for a respectable man;
च cha — also;
अकीर्तिः akeertih — ill fame;
मरनात् maranaat — than death;
अतिरिच्यते atiricyate — becomes more.

Meaning: People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.

In slokas 34-36, Krishna impresses upon Arjuna that his seemingly noble act of not going to war will be taken as corwadice by everybody and what a dishonor that would be. He does on to say that dishonor is worse than death!

One may wonder why is Krishna talking about honor and dishonor of what others think of you? After all in the next section he is going to talk about sthitha pragna, a man of established intellect who is beyond all dualities, happiness-sadness, honor-dishonor, heat-cold !! So why is it that he is saying dishonor is worse than death?
www.venkatesaya.com says

When Krsna insists on equanimity in honour and dishonour (XII:19), why does he say here that dishonour is worse than death to a ksatriya?
We should not confuse the two.
They belong to two different aspects of our life.
Discipline has two aspects: self-discipline and social discipline.
A wise man does not sacrifice one for the other.
For instance, if a taxi-driver speaks disrespectfully to a judge on the seashore, the latter puts up with this personal effrontery as a matter of self-discipline.
But the same judge should charge even a minister with contempt of court if the latter said anything derogatory of the judge in his official capacity.
Social discipline, on the other hand, should not lead you to take upon yourself the burden of reforming society and maintaining what you consider to be law and order in the whole world.
Then you might lose sight of self-discipline.
An undisciplined man cannot promote social discipline either.
This is an extremely delicate manoeuvre, more difficult than tight-rope walking!

2.33 अथ चेत्त्वामिमं धर्म्य संग्रामं न करिष्यसि
ततः स्वधर्म कीर्तिं च हित्वा पापमवाप्स्यसि

2.33 Atha chettwam imam dharmyam samgraamam na karishyasi;
Tatah swadharmam keertim cha hitwaa paapam avaapsyasi.

अथ atha — therefore;
चेत् cet — if;
त्वम् tvam — you;
इमम् imam — this;
धर्म्याम् dharmyam — as a religious duty;
सन्ग्रामम् sangraamam — fighting;
न na — do not;
करिश्यसि karishyasi — perform;
ततः tatah — then;
स्व धर्मम् sva-dharmam — your religious duty;
कीर्तिम् keertim — reputation;
च ca — also;
हित्वा hitvaa — losing;
पापम् paapam — sinful reaction;
अवाप्यसि avaapsyasi — will gain.

Meaning: But, if thou wilt not fight in this righteous war, then, having abandoned thine duty and fame, thou shalt incur sin.

Society cannot be conducted nor can man live on transcendental knowledge alone!
A synthesis of high ideals and practical common sense is essential: this is achieved in our smrti or dharma sastra which are codes of morality and which, therefore, recognise the existence (relative and fleeting) of phenomena.
As we shall see, the Bhagavad Gita emphasises one’s adherence to one’s own dharma at all costs.
One cannot abandon his duty and turn his back to the ppl who are dependent on him. He cannot be a mute spectator when the dharma or righteousness is in danger by saying “All is God and is in God, so there is no good and no evil!”

2.32 यद्रुच्छया चोपपन्नं स्वर्गद्वारमपाव्रुतम्
सुखिनः श्रत्रियाः पार्था लभन्ते युद्धमीद्रुशम्

2.32 Yadricchayaa chopapannam swargadwaaram apaavritam;
Sukhinah kshatriyaah paartha labhante yuddham eedrisham.

यद्रुच्छया Yadricchayaa — by its own accord;
च ca — also; upapannam — arrived at
स्वर्ग svarga — of the heavenly planets;
द्वारम् dvaaram — door;
अपाव्रुतम् apaavritam — wide open;
सुखिनः sukhinah — very happy;
श्रत्रियाः kshatriyaah — the members of the royal order;
पार्था paartha — o son of Prith';
लभन्ते labhante — do achieve;
युधम् yuddham — war;
ईद्रुशम् eedrisham — like this.

Meaning: Happy are the Kshatriyas, O Arjuna, who are called upon to fight in such a battle that comes of itself as an open door to heaven!

Kshatham means dukham, “sorrow”, and a kshatriya is he who saves others from sorrow. A chance like this to wage a war on behalf of dharma against the forces of adharma comes but rarely to a man. Just imagine how much merit you will acquire by the service to the world, which you are set to do now. The war that is waged to establish santhi and soukhya (peace and plenty) in the world is referred to as dharma-yuddham, and this is just such a struggle, where justice is bound to win.

The Kauravas have desisted from no sin, no injustice and no vice. They insulted elders, deserted the virtuous, defamed the chaste, and wounded the self-respect of the good. Countless are their misdeeds. Now, the moment for retribution has come, if you behave like a poltroon, you bring dishonor to your parents, to your brothers, and indeed to the entire kshatriya caste
You have been blessed as a kshatriya to take part in this dharma-yuddham.


source:
I refer to this Gita by Sivananda for the meaning of the sloka as well as the english text
http://www.dlshq.org/download/bgita.htm

I get the word to word meaning from this site of Satya sai baba
http://bababooks.org/SathyaSaiGita/chapter2a.html

For the relevance and explaination i refer many sites. If i think i cant do better than already said, i just take it as it is and provide the link to the source. Sometimes i write the gist from various sources in my own language. Sometimes i write sth i read somewhere or heard somewhere from my memory. Most of the times i try to quote the source when i lift it directly. But sometimes it happens that i keep taking from the same source in which case i neglect to mention the same source in each post. So here after i have decided that i will add a category called references and i shall keep all the links at that place…i shall keep adding whenever i find new sources. Please excuse me incase i do not mention the source for each post, though i shall try to do the same.
This is just a voluntary clarification from my side and not prompted by any comment from anybody. As they say, prevention is better than cure ….