The Bhagavad Gita: Chapter 2

Reference: Course on The Bhagavad Gita
English Translation By Shri Purohit Swami

NOTE: The BG verses are followed by subject clearing in color.

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Chapter 2

सञ्जयउवाच
तंतथाकृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदंवाक्यमुवाचमधुसूदनः।।2.1।।

2.1 Sanjaya then told how the Lord Shri Krishna, seeing Arjuna overwhelmed with compassion, his eyes dimmed with flowing tears and full of despondency, consoled him:

श्रीभगवानुवाच
कुतस्त्वाकश्मलमिदंविषमेसमुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन।।2.2।।

2.2 The Lord said: My beloved friend! Why yield, just on the eve of battle, to this weakness which does no credit to those who call themselves Aryans, and only brings them infamy and bars against them the gates of heaven?

क्लैब्यंमास्मगमःपार्थनैतत्त्वय्युपपद्यते।
क्षुद्रंहृदयदौर्बल्यंत्यक्त्वोत्तिष्ठपरन्तप।।2.3।।

2.3 O Arjuna! Why give way to unmanliness? O thou who art the terror of thine enemies! Shake off such shameful effeminacy, make ready to act!

BG Verses 2.1-2.3
Krishna exhorted Arjuna not to give in to this weakness (of attachment) on the eve of battle. It does not befit him as an Aryan. He must get up and fight like a man.

NOTE: Up to this point Aryans had fought bravely against other races of India to conquer them. This was the first time they were encountering an enemy within their own race in the form of injustice and suppression.

अर्जुनउवाच
कथंभीष्ममहंसंख्येद्रोणंचमधुसूदन।
इषुभिःप्रतियोत्स्यामिपूजार्हावरिसूदन।।2.4।।

2.4 Arjuna argued: My Lord! How can I, when the battle rages, send an arrow through Bheeshma and Drona, who should receive my reverence?

गुरूनहत्वाहिमहानुभावान्श्रेयोभोक्तुंभैक्ष्यमपीहलोके।
हत्वार्थकामांस्तुगुरूनिहैवभुञ्जीयभोगान्रुधिरप्रदिग्धान्।।2.5।।

2.5 Rather would I content myself with a beggar’s crust that kill these teachers of mine, these precious noble souls! To slay these masters who are my benefactors would be to stain the sweetness of life’s pleasures with their blood.

नचैतद्विद्मःकतरन्नोगरीयोयद्वाजयेमयदिवानोजयेयुः।
यानेवहत्वानजिजीविषामस्तेऽवस्थिताःप्रमुखेधार्तराष्ट्राः।।2.6।।

2.6 Nor can I say whether it were better that they conquer me or for me to conquer them, since would no longer care to live if I killed these sons of Dhritarashtra, now preparing for fight.

कार्पण्यदोषोपहतस्वभावःपृच्छामित्वांधर्मसंमूढचेताः।
यच्छ्रेयःस्यान्निश्िचतंब्रूहितन्मेशिष्यस्तेऽहंशाधिमांत्वांप्रपन्नम्।।2.7।।

2.7 My heart is oppressed with pity; and my mind confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Thy disciple. Please direct me, I pray.

नहिप्रपश्यामिममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्यभूमावसपत्नमृद्धम्राज्यंसुराणामपिचाधिपत्यम्।।2.8।।

2.8 For should I attain the monarchy of the visible world, or over the invisible world, it would not drive away the anguish which is now paralyzing my senses.

सञ्जयउवाच
एवमुक्त्वाहृषीकेशंगुडाकेशःपरन्तप।
नयोत्स्यइतिगोविन्दमुक्त्वातूष्णींबभूवह।।2.9।।

2.9 Sanjaya continued: “Arjuna, the conqueror of all enemies, then told the Lord of All-Hearts that he would not fight, and became silent, O King! 

BG Verses 2.4-2.9
Arjuna’s great dilemma was, “How can I kill my revered teachers who have been my benefactors all my life? How can I kill my own cousins who make up my clan? Won’t that go against all traditions and be a great sin?”

NOTE: Arjuna’s duty was to fight against the enemy. Here the enemy were the supporters of cruel oppression and injustice.

तमुवाचहृषीकेशःप्रहसन्निवभारत।
सेनयोरुभयोर्मध्येविषीदन्तमिदंवचः।।2.10।।

2.10 Thereupon the Lord, with a gracious smile, addressed him who was so much depressed in the midst of the two armies.

श्री भगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।।2.11।।

2.11 Lord Shri Krishna said: Why grieve for those for whom no grief is due, and yet profess wisdom? The wise grieve neither for the dead nor the living.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्।।2.12।।

2.12 There was never a time when I was not, nor thou, nor these princes were not; there will never be a time when we shall cease to be.

BG Verses 2.10-2.12
Lord Krishna understood immediately that the wavering of Arjuna came from his emotional attachment to some of his opponents in this conflict. So, to persuade Arjuna to fight, he starts by explaining the true nature of Self or Atman.

NOTE: The true Self or Atman is the spirit that pervades everything. The individual self or the uniqueness of a person is just a form of that spirit. Lord Krishna is trying to bring Arjuna’s awareness up to realizing that the true nature of the beings is the universal spirit and not the individual form it takes.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।

2.13 As the soul experiences in this body infancy, youth and old age, so finally it passes into another. The wise have no delusion about this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।

2.14 Those external relations which bring cold and heat, pain and happiness, they come and go; they are not permanent. Endure them bravely, O Prince!

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते।।2.15।।

2.15 The hero whose soul is unmoved by circumstance, who accepts pleasure and pain with equanimity, only he is fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।।

2.16 That which is not, shall never be; that which is, shall never cease to be. To the wise, these truths are self-evident.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति।।2.17।।

2.17 The Spirit, which pervades all that we see, is imperishable. Nothing can destroy the Spirit.

BG Verses 2.13-2.17
The embodied spirit passes from one body to another. The sensory perceptions that appear and disappear are impermanent. A person who stays steady in the face of such changing feelings is a liberated person, for he sees things as they are. That which pervades all things is imperishable.

NOTE: It is a certain form of the spirit that passes from one body to another, and not the spirit itself which pervades everything. That certain form consists of the impressions of karma on the spirit. Lord Krishna is exhorting Arjuna to focus on the spirit and not on its transitory forms.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत।।2.18।।

2.18 The material bodies which this Eternal, Indestructible, Immeasurable Spirit inhabits are all finite. Therefore fight, O Valiant Man!

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।2.19।।

2.19 He who thinks that the Spirit kills, and he who thinks of It as killed, are both ignorant. The Spirit kills not, nor is It killed.

न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।

2.20 It was not born; It will never die, nor once having been, can It cease to be. Unborn, Eternal, Ever-enduring, yet Most Ancient, the Spirit dies not when the body is dead.

वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्।।2.21।।

2.21 He who knows the Spirit as Indestructible, Immortal, Unborn, Always-the-Same, how should he kill or cause to be killed?

BG Verses 2.18-2.21
The material bodies are perishable, but the spirit is eternal and immeasurable. It neither slays nor is slain. It never takes birth nor dies. It is neither manifest nor unmanifest. It is unborn, ancient and eternal. When body dies, the spirit does not cease to be. A person who knows the truth can only destroy the form but not the spirit.

NOTE: These verses do not explicitly mention karma as impressions on the mind of the person. Instead such impressions of karma are included in the concept of “material bodies” that are perishable. Yes, this is confusing; but this is the best explanation.

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही।।2.22।।

2.22 As a man discards his threadbare robes and puts on new, so the Spirit throws off Its worn-out bodies and takes fresh ones.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः।।2.23।।

2.23 Weapons cleave It not, fire burns It not, water drenches It not, and wind dries It not.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः।।2.24।।

2.24 It is impenetrable; It can be neither drowned nor scorched nor dried. It is Eternal, All-pervading, Unchanging, Immovable and Most Ancient.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि।।2.25।।

2.25 It is named the Unmanifest, the Unthinkable, the immutable. Wherefore, knowing the Spirit as such, thou hast no cause to grieve.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि।।2.26।।

2.26 Even if thou thinkest of It as constantly being born, constantly dying, even then, O Mighty Man, thou still hast no cause to grieve.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।2.27।।

2.27 For death is as sure for that which is born, as birth is for that which is dead. Therefore grieve not for what is inevitable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना।।2.28।।

2.28 The end and the beginning of beings are unknown. We see only the intervening formations. Then what cause is there for grief?

BG Verses 2.22-2.28
The Spirit throws off Its worn-out bodies and takes fresh ones. It is not affected by weapons, fire, water or wind. It is impenetrable, eternal, all-pervading, unchanging, immovable and most ancient. It is named the Unmanifest, the Unthinkable, the Immutable. It may be considered as constantly being born and dying; because birth and death are inevitable. We have no idea of what happens before birth and after death. We see only the intervening formations.

NOTE: This describes a state of awareness that is free of all karma, identifications, and attachments. It is perceived only when manifested as a formation through the elements of this universe.

आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्।।2.29।।

2.29 One hears of the Spirit with surprise, another thinks It marvelous, the third listens without comprehending. Thus, though many are told about It, scarcely is there one who knows It.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि।।2.30।।

2.30 Be not anxious about these armies. The Spirit in man is imperishable.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते।।2.31।।

2.31 Thou must look at thy duty. Nothing can be more welcome to a soldier than a righteous war. Therefore to waver in this resolve is unworthy, O Arjuna!

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।।2.32।।

2.32 Blessed are the soldiers who find their opportunity. This opportunity has opened for thee the gates of heaven.

अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।2.33।।

2.33 Refuse to fight in this righteous cause, and thou wilt be a traitor, lost to fame, incurring only sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते।।2.34।।

2.34 Men will talk forever of thy disgrace; and to the noble, dishonor is worse than death.

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

2.35 Great generals will think that thou hast fled from the battlefield through cowardice; though once honored thou wilt seem despicable.

अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्।।2.36।।

2.36 Thine enemies will spread scandal and mock at thy courage. Can anything be more humiliating?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।।2.37।।

2.37 If killed, thou shalt attain Heaven; if victorious, enjoy the kingdom of earth. Therefore arise, O Son of Kunti, and fight!

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि।।2.38।।

2.38 Look upon pleasure and pain, victory and defeat, with an equal eye. Make ready for the combat, and thou shalt commit no sin.

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि।।2.39।।

2.39 I have told thee the philosophy of Knowledge. Now listen and I will explain the philosophy of Action, by means of which, O Arjuna, thou shalt break through the bondage of all action.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।।2.40।।

2.40 On this Path, endeavor is never wasted, nor can it ever be repressed. Even a very little of its practice protects one from great danger

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।।2.41।।

2.41 By its means, the straying intellect becomes steadied in the contemplation of one object only; whereas the minds of the irresolute stray into bypaths innumerable.

BG Verses 2.29-2.41
People react differently when they hear about the Spirit; but scarcely anyone knows it. Since this Spirit is imperishable there need not be any anxiety about soldiers dying in a just war. A soldier’s duty is to fight a righteous war to the best of his ability regardless of pleasure and pain, victory and defeat. This is expected of the soldier by everyone around him. The path of action bound by a strong sense of duty focuses the mind on the contemplation of one object only. It steadies the straying intellect. It helps a person break through the bondage of all action. On this Path, endeavor is never wasted, nor can it ever be repressed.

NOTE: A person who executes his duty, whatever it is, to his level best, keeps him well-balanced, and admired by others. Steady focus on his duty can help a person overcome his karma.  

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः।।2.42।।

2.42 Only the ignorant speak in figurative language. It is they who extol the letter of the scriptures, saying, ‘There is nothing deeper than this.’

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति।।2.43।।

2.43 Consulting only their own desires, they construct their own heaven, devising arduous and complex rites to secure their own pleasure and their own power; and the only result is rebirth.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते।।2.44।।

2.44 While their minds are absorbed with ideas of power and personal enjoyment, they cannot concentrate their discrimination on one point.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।

2.45 The Vedic Scriptures tell of the three constituents of life – the Qualities. Rise above all of them, O Arjuna, above all the pairs of opposing sensations; be steady in truth, free from worldly anxieties and centered in the Self.

यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।2.46।।

2.46 As a man can drink water from any side of a full tank, so the skilled theologian can wrest from any scripture that which will serve his purpose.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।

2.47 But thou hast only the right to work, but none to the fruit thereof. Let not then the fruit of thy action be thy motive; nor yet be thou enamored of inaction.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।।2.48।।

2.48 Perform all thy actions with mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.

BG Verses 2.42-2.48
Only the ignorant extol the letter of the scriptures, saying, ‘There is nothing deeper than this.’ Their minds are absorbed with ideas of power and personal enjoyment. They construct their own heaven, and devise their own complex rites to get there. But the only result of that is rebirth. Vedas tell us to rise above the three constituents of life (gunas) and the opposites (dualities). The scriptures guide you, but you must act without thinking about the results that may accrue.

NOTE: One must simply perform one’s duty with full understanding. The focus should be on doing the actions correctly than on the desired results.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।2.49।।

2.49 Physical action is far inferior to an intellect concentrated on the Divine. Have recourse then to Pure Intelligence. It is only the petty-minded who work for reward.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।

2.50 When a man attains to Pure Reason, he renounces in this world the results of good and evil alike. Cling thou to Right Action. Spirituality is the real art of living.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्।।2.51।।

2.51 The sages guided by Pure Intellect renounce the fruit of action; and, freed from the chains of rebirth, they reach the highest bliss.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।।2.52।।

2.52 When thy reason has crossed the entanglements of illusion, then shalt thou become indifferent both to the philosophies thou hast heard and to those thou mayest yet hear.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।।2.53।।

2.53 When the intellect, bewildered by the multiplicity of holy scripts, stands unperturbed in blissful contemplation of the Infinite, then hast thou attained Spirituality.

BG Verses 2.49-2.53
It is only the petty-minded who works for reward. When a man attains to Pure Reason, he just focuses on right action, and renounces in this world the results of good and evil alike. The sages guided by Pure Intellect renounce the fruit of action. When a person is free of misconceptions he becomes indifferent to all philosophies. Contemplation of the infinite then helps one  navigate through the multiplicity of holy scripts.

NOTE:  The ultimate criterion that helps one navigate through the multiplicity of philosophies, doctrines and dichotomies is seeking the continuity, consistency and harmony of all knowledge.

अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।।

2.54 Arjuna asked: My Lord! How can we recognize the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? how does he talk, how does he live, and how does he act?

श्री भगवानुवाच
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।

2.55 Lord Shri Krishna replied: When a man has given up the desires of his heart and is satisfied with the Self alone, be sure that he has reached the highest state.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।।

2.56 The sage, whose mind is unruffled in suffering, whose desire is not roused by enjoyment, who is without attachment, anger or fear – take him to be one who stands at that lofty level.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।

2.57 He who wherever he goes is attached to no person and to no place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other – take him to be one who is merged in the Infinite.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।

2.58 He who can withdraw his senses from the attraction of their objects, as the tortoise draws his limbs within its shell – take it that such a one has attained Perfection.

विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।

2.59 The objects of sense turn from him who is abstemious. Even the relish for them is lost in him who has seen the Truth.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।

2.60 O Arjuna! The mind of him, who is trying to conquer it, is forcibly carried away in spite of his efforts, by his tumultuous senses

तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।

2.61 Restraining them all, let him meditate steadfastly on Me; for who thus conquers his senses achieves perfection.

BG Verses 2.54-2.61
A person who has attained pure intellect is satisfied with awareness alone. His mind is unruffled in suffering. His desire is not aroused by enjoyment. He is without attachment, anger or fear. He  accepts good and evil alike. He can withdraw his senses from the attraction of their objects. He is not self-indulgent. A person cannot conquer the mind by forcing it. He may achieve perfection only by meditating on the nature of existence just as it is.

NOTE: A person attains perfection by meditation on things as they are naturally.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।

2.62 When a man dwells on the objects of sense, he creates an attraction for them; attraction develops into desire, and desire breeds anger.

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।

2.63 From anger comes delusion; from delusion loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।

2.64 But the self-controlled soul, who moves amongst sense objects, free from either attachment or repulsion, he wins eternal Peace.

प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।

2.65 Having attained Peace, he becomes free from misery; for when the mind gains peace, right discrimination follows.

BG Verses 2.62-2.65
When a man dwells on the objects of sense, he creates an attraction for them; attraction develops into desire, and desire breeds anger. From anger comes delusion; from delusion loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes. But the self-controlled person, who moves amongst sense objects, free from either attachment or repulsion, wins eternal Peace. Having attained Peace, he becomes free from misery; for when the mind gains peace, right discrimination follows.

NOTE: To have peace and right discrimination, a person must be detached when moving among sense-objects. His view must be totally objective.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।

2.66 Right discrimination is not for him who cannot concentrate. Without concentration, there cannot be meditation; he who cannot meditate must not expect peace; and without peace, how can anyone expect happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।

2.67 As a ship at sea is tossed by the tempest, so the reason is carried away by the mind when preyed upon by straying senses.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.68।।

2.68 Therefore, O Might-in-Arms, he who keeps his senses detached from their objects – take it that his reason is purified.

BG Verses 2.66-2.68
Right discrimination and peace requires the ability to concentrate and meditate. The reason is carried away by the mind when preyed upon by straying senses. He who keeps his senses detached from their objects, can keep his reason pure.

NOTE: The ability to concentrate and meditate are essential for peace and right discrimination. 

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2.69।।

2.69 The saint is awake when the world sleeps, and he ignores that for which the world lives.

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी।।2.70।।

2.70 He attains Peace, into whom desires flow as rivers into the ocean, which though brimming with water remains ever the same; not he whom desire carries away.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।

2.71 He attains Peace who, giving up desire, moves through the world without aspiration, possessing nothing which he can call his own, and free from pride.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।

2.72 O Arjuna! This is the state of the Self, the Supreme Spirit, to which if a man once attain, it shall never be taken from him. Even at the time of leaving the body, he will remain firmly enthroned there, and will become one with the Eternal.

BG Verses 2.69-2.72
The saint is fully aware of illusions and ignores that for which the world lives. He is fully aware of the presence of desires, but remains uninfluenced by them. He moves through the world without pride and aspiration, possessing nothing which he can call his own. This is the ultimate state of awareness which, once attained, always remains established even at the time of leaving the body.

NOTE: This answers Arjuna query regarding the nature of a saintly person.

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Summary

Sanjaya tells King Dhritarashtra what Lord Krishna said to Arjuna when Arjuna was overwhelmed with grief because this was the first time that he was encountering his own revered teachers and cousins as opponents in a war. The first thing Krishna tells Arjuna is not to get into a weakened or enfeebled state and give way to impotence or cowardice.

Arjuna expressed his great dilemma to Shri Krishna for not wanting to fight. Krishna understood immediately that the wavering of Arjuna came from his emotional attachment to some of his opponents in this conflict. This attachment deluded Arjuna from seeing how these same individuals were supporting the unjust and cruel rule of Duryodhana. 

To resolve Arjuna’s dilemma, Krishna starts by explaining the nature of Spirit, and how it expressed itself through an assumed identity. The identity was perishable but not the Spirit, which could assume other identities. Since he could not kill the Spirit but only the assumed identity, he could carry out his duty as a warrior without guilt.

NOTE: A person’s karma exists in the form of impressions on the Spirit. While the Spirit is imperishable, karma is perishable; but it does not dissolve upon the death of the body. Since it takes several generations to dissolve completely on a natural basis, it transfers to other bodies until it dissolves completely.

The ultimate purpose is to be free of all bondage. To achieve that just do your duty without having any attention on the results, while carrying a mindset that views all physical and mental objects just as they naturally are, without adding anything to them.

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August 18, 2012 – 11:12 AM Categories: Religion | Comments (45)

The Bhagavad Gita: Chapter 1

Reference: Course on The Bhagavad Gita
English Translation By Shri Purohit Swami

NOTE: The BG verses are followed by subject clearing in color.

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Chapter 1

धृतराष्ट्रउवाच
धर्मक्षेत्रेकुरुक्षेत्रेसमवेतायुयुत्सवः।
मामकाःपाण्डवाश्चैवकिमकुर्वतसञ्जय।।1.1।।

1.1 The King Dhritarashtra asked: “O Sanjaya! What happened on the sacred battlefield of Kurukshetra, when my people gathered against the Pandavas?”

BG Verse 1.1
This event of Mahabharata is being narrated to King Dhritarashtra by his advisor Sanjay in real time. The King asks his advisor to relate the events of the Mahabharata war as they are taking place. One can feel the anxiety in King Dhritarashtra’s words. He knew that his children were the usurpers in this conflict, and he was a party to their guilt.

NOTE: One sees a conflict but not all the way through because one is looking from a biased viewpoint. A person tends to ignore the other viewpoint because of his own guilt in the matter. He does not want to confront how his own actions may have contributed to the situation. By not confronting one’s own actions in the matter and ignoring the other viewpoints, a person operates on incomplete and faulty data. Therefore, he cannot arrive at the correct answer and the situation persists. As a result the person is driven to anxiety.

सञ्जयउवाच
दृष्ट्वातुपाण्डवानीकंव्यूढंदुर्योधनस्तदा।
आचार्यमुपसङ्गम्यराजावचनमब्रवीत्।।1.2।।

1.2 Sanjaya replied: “The Prince Duryodhana, when he saw the army of the Pandavas paraded, approached his preceptor Guru Drona and spoke as follows:

BG Verse 1.2
Prince Duryodhana was the usurper. The preceptor referred to here is Drona who taught both Kauravas and Pandavas since their childhood. Drona was not in favor of this war but being duty bound to the King he fought for the Kauravas.

पश्यैतांपाण्डुपुत्राणामाचार्यमहतींचमूम्।
व्यूढांद्रुपदपुत्रेणतवशिष्येणधीमता।।1.3।।

1.3 Revered Father! Behold this mighty host of the Pandavas, paraded by the son of King Drupada, thy wise disciple.

अत्रशूरामहेष्वासाभीमार्जुनसमायुधि।
युयुधानोविराटश्चद्रुपदश्चमहारथः।।1.4।।

1.4 In it are heroes and great bowmen; the equals in battle of Arjuna and Bheema, Yuyudhana, Virata and Drupada, great soldiers all;

धृष्टकेतुश्चेकितानःकाशिराजश्चवीर्यवान्।
पुरुजित्कुन्तिभोजश्चशैब्यश्चनरपुङ्गवः।।1.5।।

1.5 Dhrishtaketu, Chekitan, the valiant King of Benares, Purujit, Kuntibhoja, Shaibya – a master over many;

युधामन्युश्चविक्रान्तउत्तमौजाश्चवीर्यवान्।
सौभद्रोद्रौपदेयाश्चसर्वएवमहारथाः।।1.6।।

1.6 Yudhamanyu, Uttamouja, Soubhadra and the sons of Droupadi, famous men.

BG Verses 1.3-1.6
These verses describe the alliances of great warriors who are supporting the cause of Pandavas who are seeking justice in this war.

अस्माकंतुविशिष्टायेतान्निबोधद्विजोत्तम।
नायकाममसैन्यस्यसंज्ञार्थंतान्ब्रवीमिते।।1.7।।

1.7 Further, take note of all those captains who have ranged themselves on our side, O best of Spiritual Guides! The leaders of my army. I will name them for you.

भवान्भीष्मश्चकर्णश्चकृपश्चसमितिञ्जयः।
अश्वत्थामाविकर्णश्चसौमदत्तिस्तथैवच।।1.8।।

1.8 You come first; then Bheeshma, Karna, Kripa, great soldiers; Ashwaththama, Vikarna and the son of Somadhatta;

अन्येचबहवःशूरामदर्थेत्यक्तजीविताः।
नानाशस्त्रप्रहरणाःसर्वेयुद्धविशारदाः।।1.9।।

1.9 And many others, all ready to die for my sake; all armed, all skilled in war.

BG Verses 1.7-1.9
These verses describe the warriors in the Kaurava’s army who are supporting Duryodhana’s unjust claim to the throne.

अपर्याप्तंतदस्माकंबलंभीष्माभिरक्षितम्।
पर्याप्तंत्विदमेतेषांबलंभीमाभिरक्षितम्।।1.10।।

1.10 Yet our army seems the weaker, though commanded by Bheeshma; their army seems the stronger, though commanded by Bheema.

अयनेषुचसर्वेषुयथाभागमवस्थिताः।
भीष्ममेवाभिरक्षन्तुभवन्तःसर्वएवहि।।1.11।।

1.11 Therefore in the rank and file, let stand firm in their posts, according to battalions; and all you generals about Bheeshma.

BG Verses 1.10-1.11
Prince Duryodhana, after comparing the strength of the Pandavas’ army against his own army, appears anxious that his army may not be up to the task, and issues general instructions. 

NOTE: Out of anxiety one repeatedly tries to assess a situation and worries about the outcome. Such a person lacks confidence in his judgment. He knows instinctively that he lacks data. But, at the same time, he does not want to consider how his own actions may have contributed to the situation. Instead, he blames others for their “deceitful” actions.

तस्यसंजनयन्हर्षंकुरुवृद्धःपितामहः।
सिंहनादंविनद्योच्चैःशङ्खंदध्मौप्रतापवान्।।1.12।।

1.12 Then to enliven his spirits, the brave Grandfather Bheeshma, eldest of the Kuru-clan, blew his conch, till it sounded like a lion’s roar.

ततःशङ्खाश्चभेर्यश्चपणवानकगोमुखाः।
सहसैवाभ्यहन्यन्तसशब्दस्तुमुलोऽभवत्।।1.13।।

1.13 And immediately all the conches and drums, the trumpets and horns, blared forth in tumultuous uproar.

ततःश्वेतैर्हयैर्युक्तेमहतिस्यन्दनेस्थितौ।
माधवःपाण्डवश्चैवदिव्यौशङ्खौप्रदध्मतुः।।1.14।।

1.14 Then seated in their spacious war chariot, yoked with white horses, Lord Shri Krishna and Arjuna sounded their divine shells.

पाञ्चजन्यंहृषीकेशोदेवदत्तंधनंजयः।
पौण्ड्रंदध्मौमहाशङ्खंभीमकर्मावृकोदरः।।1.15।।

1.15 Lord Shri Krishna blew his Panchajanya and Arjuna his Devadatta, brave Bheema his renowned shell, Poundra.

अनन्तविजयंराजाकुन्तीपुत्रोयुधिष्ठिरः।
नकुलःसहदेवश्चसुघोषमणिपुष्पकौ।।1.16।।

1.16 The King Dharmaraja, the son of Kunti, blew the Anantavijaya, Nakalu and Sahadeo, the Sugosh and Manipushpaka, respectively.

काश्यश्चपरमेष्वासःशिखण्डीचमहारथः।
धृष्टद्युम्नोविराटश्चसात्यकिश्चापराजितः।।1.17।।

1.17 And the Maharaja of Benares, the great archer, Shikhandi, the great soldier, Dhrishtayumna, Virata and Satyaki, the invincible,

द्रुपदोद्रौपदेयाश्चसर्वशःपृथिवीपते।
सौभद्रश्चमहाबाहुःशङ्खान्दध्मुःपृथक्पृथक्।।1.18।।

1.18 And O King! Drupada, the sons of Droupadi and Soubhadra, the great soldier, blew their conches.

सघोषोधार्तराष्ट्राणांहृदयानिव्यदारयत्।
नभश्चपृथिवींचैवतुमुलोव्यनुनादयन्।।1.19।।

1.19 The tumult rent the hearts of the sons of Dhritarashtra, and violently shook heaven and earth with its echo.

BG Verses 1.12-1.19
It was Duryodahan’s general who first blew his characteristic conch to signal to his army to get ready to engage in the war. This brought a tremendous response of readiness from the opposing Pandava’s side that filled Kauravas with dread.

NOTE: Evildoers suppress others and appear formidable, but when a stand is made against them they are terribly afraid.

अथव्यवस्थितान्दृष्ट्वाधार्तराष्ट्रान्कपिध्वजः।
प्रवृत्तेशस्त्रसंपातेधनुरुद्यम्यपाण्डवः।।1.20।।

1.20 Then beholding the sons of Dhritarashtra, drawn up on the battle-field, ready to fight, Arjuna, whose flag bore the Hanuman,

अर्जुनउवाच
हृषीकेशंतदावाक्यमिदमाहमहीपते।
सेनयोरुभयोर्मध्येरथंस्थापयमेऽच्युत।।1.21।।

1.21 Raising his bow, spoke this to the Lord Shri Krishna: O Infallible! Lord of the earth! Please draw up my chariot betwixt the two armies,

यावदेतान्निरीक्षेऽहंयोद्धुकामानवस्थितान्।
कैर्मयासहयोद्धव्यमस्मिन्रणसमुद्यमे।।1.22।।

1.22 So that I may observe those who must fight on my side, those who must fight against me;

योत्स्यमानानवेक्षेऽहंयएतेऽत्रसमागताः।
धार्तराष्ट्रस्यदुर्बुद्धेर्युद्धेप्रियचिकीर्षवः।।1.23।।

1.23 And gaze over this array of soldiers, eager to please the sinful sons of Dhritarashtra.”

संजयउवाच
एवमुक्तोहृषीकेशोगुडाकेशेनभारत।
सेनयोरुभयोर्मध्येस्थापयित्वारथोत्तमम्।।1.24।।

1.24 Sanjaya said: “Having listened to the request of Arjuna, Lord Shri Krishna drew up His bright chariot exactly in the midst between the two armies,

भीष्मद्रोणप्रमुखतःसर्वेषांचमहीक्षिताम्।
उवाचपार्थपश्यैतान्समवेतान्कुरूनिति।।1.25।।

1.25 Whither Bheeshma and Drona had led all the rulers of the earth, and spoke thus: O Arjuna! Behold these members of the family of Kuru assembled.

BG Verses 1.20-1.25
At this point Arjuna asked Sri Krishna to draw his chariot between the two armies to see the combatant arrayed against each other in this first great conflict within the family of Kurus. Krishna did as he was asked by Arjuna. He wanted Arjuna to see the inevitability of what was going to happen.

NOTE: The term “Kuru” refers to the larger family that included both Kauravas and Pandavas. Lord Krishna was prompting Arjuna to view the situation in its entirety. A proper assessment of a situation requires that one must view it thoroughly from all possible angles including how one might have contributed to that situation oneself wittingly or unwittingly.

तत्रापश्यत्स्थितान्पार्थःपितृ़नथपितामहान्।
आचार्यान्मातुलान्भ्रातृ़न्पुत्रान्पौत्रान्सखींस्तथा।।1.26।।

1.26 There Arjuna noticed fathers, grandfathers, uncles, cousins, sons, grandsons, teachers, friends;

श्वशुरान्सुहृदश्चैवसेनयोरुभयोरपि।
तान्समीक्ष्यसकौन्तेयःसर्वान्बन्धूनवस्थितान्।।1.27।।

1.27 Fathers-in-law and benefactors, arrayed on both sides. Arjuna then gazed at all those kinsmen before him.

अर्जुनउवाच
कृपयापरयाऽऽविष्टोविषीदन्निदमब्रवीत्।
दृष्ट्वेमंस्वजनंकृष्णयुयुत्सुंसमुपस्थितम्।।1.28।।

1.28 And his heart melted with pity and sadly he spoke: O my Lord! When I see all these, my own people, thirsting for battle,

सीदन्तिममगात्राणिमुखंचपरिशुष्यति।
वेपथुश्चशरीरेमेरोमहर्षश्चजायते।।1.29।।

1.29 My limbs fail me and my throat is parched, my body trembles and my hair stands on end.

गाण्डीवंस्रंसतेहस्तात्त्वक्चैवपरिदह्यते।
नचशक्नोम्यवस्थातुंभ्रमतीवचमेमनः।।1.30।।

1.30 The bow Gandeeva slips from my hand, and my skin burns. I cannot keep quiet, for my mind is in tumult.

BG Verses 1.26-1.30
When Arjuna saw his own kinsmen, relatives, teachers, etc., lined up on both sides, thirsting for battle, he was thoroughly shocked and overwhelmed. What was happening was totally unreal to him.

NOTE: A severe problem arises when one encounters conflict within one’s own mind. Very often people are holding on to ideas that conflict with their goals.

निमित्तानिचपश्यामिविपरीतानिकेशव।
नचश्रेयोऽनुपश्यामिहत्वास्वजनमाहवे।।1.31।।

1.31 The omens are adverse; what good can come from the slaughter of my people on this battlefield?

नकाङ्क्षेविजयंकृष्णनचराज्यंसुखानिच।
किंनोराज्येनगोविन्दकिंभोगैर्जीवितेनवा।।1.32।।

1.32 Ah my Lord! I crave not for victory, nor for the kingdom, nor for any pleasure. What were a kingdom or happiness or life to me,

येषामर्थेकाङ्क्षितंनोराज्यंभोगाःसुखानिच।
तइमेऽवस्थितायुद्धेप्राणांस्त्यक्त्वाधनानिच।।1.33।।

1.33 When those for whose sake I desire these things stand here about to sacrifice their property and their lives:

आचार्याःपितरःपुत्रास्तथैवचपितामहाः।
मातुलाःश्चशुराःपौत्राःश्यालाःसम्बन्धिनस्तथा।।1.34।।

1.34 Teachers, fathers and grandfathers, sons and grandsons, uncles, father-in-law, brothers-in-law and other relatives.

एतान्नहन्तुमिच्छामिघ्नतोऽपिमधुसूदन।
अपित्रैलोक्यराज्यस्यहेतोःकिंनुमहीकृते।।1.35।।

1.35 I would not kill them, even for three worlds; why then for this poor earth? It matters not if I myself am killed.

निहत्यधार्तराष्ट्रान्नःकाप्रीतिःस्याज्जनार्दन।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः।।1.36।।

1.36 My Lord! What happiness can come from the death of these sons of Dhritarashtra? We shall sin if we kill these desperate men.

तस्मान्नार्हावयंहन्तुंधार्तराष्ट्रान्स्वबान्धवान्।
स्वजनंहिकथंहत्वासुखिनःस्याममाधव।।1.37।।

1.37 We are worthy of a nobler feat than to slaughter our relatives – the sons of Dhritarashtra; for, my Lord, how can we be happy if we kill our kinsmen?

BG Verses 1.31-1.37
Arjuna was aghast that he had to kill the members of his own clan. But he is looking from his own narrow viewpoint. He is not looking from the bigger picture that the Kuru Klan was already being destroyed under the despotic rule of Duryodhana, and he was there to prevent that.

यद्यप्येतेनपश्यन्तिलोभोपहतचेतसः।
कुलक्षयकृतंदोषंमित्रद्रोहेचपातकम्।।1.38।।

1.38 Although these men, blinded by greed, see no guilt in destroying their kin, or fighting against their friends,

कथंनज्ञेयमस्माभिःपापादस्मान्निवर्तितुम्।
कुलक्षयकृतंदोषंप्रपश्यद्भिर्जनार्दन।।1.39।।

1.39 Should not we, whose eyes are open, who consider it to be wrong to annihilate our house, turn away from so great a crime?

कुलक्षयेप्रणश्यन्तिकुलधर्माःसनातनाः।
धर्मेनष्टेकुलंकृत्स्नमधर्मोऽभिभवत्युत।।1.40।।

1.40 The destruction of our kindred means the destruction of the traditions of our ancient lineage, and when these are lost, irreligion will overrun our homes.

अधर्माभिभवात्कृष्णप्रदुष्यन्तिकुलस्त्रियः।
स्त्रीषुदुष्टासुवार्ष्णेयजायतेवर्णसङ्करः।।1.41।।

1.41 When irreligion spreads, the women of the house begin to stray; when they lose their purity, adulteration of the stock follows.

सङ्करोनरकायैवकुलघ्नानांकुलस्यच।
पतन्तिपितरोह्येषांलुप्तपिण्डोदकक्रियाः।।1.42।।

1.42 Promiscuity ruins both the family and those who defile it; while the souls of our ancestors droop, through lack of the funeral cakes and ablutions.

दोषैरेतैःकुलघ्नानांवर्णसङ्करकारकैः।
उत्साद्यन्तेजातिधर्माःकुलधर्माश्चशाश्वताः।।1.43।।

1.43 By the destruction of our lineage and the pollution of blood, ancient class traditions and family purity alike perish.

उत्सन्नकुलधर्माणांमनुष्याणांजनार्दन।
नरकेऽनियतंवासोभवतीत्यनुशुश्रुम।।1.44।।

1.44 The wise say, my Lord, that they are forever lost, whose ancient traditions are lost.

अहोबतमहत्पापंकर्तुंव्यवसितावयम्।
यद्राज्यसुखलोभेनहन्तुंस्वजनमुद्यताः।।1.45।।

1.45 Alas, it is strange that we should be willing to kill our own countrymen and commit a great sin, in order to enjoy the pleasures of a kingdom.

यदिमामप्रतीकारमशस्त्रंशस्त्रपाणयः।
धार्तराष्ट्रारणेहन्युस्तन्मेक्षेमतरंभवेत्।।1.46।।

1.46 If, on the contrary, the sons of Dhritarashtra, with weapons in their hand, should slay me, unarmed and unresisting, surely that would be better for my welfare!”

सञ्जयउवाच
एवमुक्त्वाऽर्जुनःसंख्येरथोपस्थउपाविशत्।
विसृज्यसशरंचापंशोकसंविग्नमानसः।।1.47।।

1.47 Sanjaya said: “Having spoken thus, in the midst of the armies, Arjuna sank on the seat of the chariot, casting away his bow and arrow; heartbroken with grief.”

BG Verses 1.38-1.47
The first thought that came into Arjuna’s mind was that this war was going to lead to the destruction of his clan. He felt that his actions would be responsible for such destruction and he wanted to have no part in it. Arjuna is impeccable in his logic when he describes the consequences from the destruction of the clan. In his opinion such destruction may follow the impending war. However, he fails to confront the fact that the destruction of clan is already occurring under the suppression wrought by the Kaurava brothers. And it is that suppression he is supposed to prevent.

NOTE: Unable to confront a situation the mind attempts to take a circuitous course of action. Specious justifications are given to avoid looking at the real situation at hand.

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Summary

Duryodhana mentioned the great warriors of the two armies but Dronacharya did not utter any word. So Duryodhana became sad. Then Bhisma blew his conch loudly to cheer Duryodhana. Hearing the sound of his conch, the conchs, drums and cow-horns etc., of the Kaurava-army and the Pandava-army blared forth. Afterwards (from the twentieth verse) the dialogue between Lord Krishna and Arjuna began.

Arjuna asked Lord Krishna to place his chariot between the two armies. The Lord, having placed the chariot between the two armies in front of Bhisma and Drona etc., asked Arjuna to behold those Kurus. Having seen his kinsmen Arjuna was filled with so much compassion and sadness that he put aside his bow and arrows, and sat on the seat of the chariot.

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August 16, 2012 – 6:51 AM Categories: Religion | Comments (1)

The Bhagavad Gita: Introduction

Reference: Course on The Bhagavad Gita

The background of Bhagavad Gita is the great Hindu epic Mahabharata. The descendants of the maha (great) Bharata are the clans of Kauravas and Pandavas. Yudhisthira, the oldest of five Pandava brothers, gambles away his wealth, his army, and his kingdom in a game which his Kaurava cousin, Duryodhana, plays with a loaded dice. By agreement Pandavas are to receive their kingdom back after enduring a twelve-year banishment from their native soil. The twelve years pass; the Pandavas call upon the Kauravas to restore their land; they receive no answer, and declare war. Allies are brought in on either side, until almost all Northern India is engaged.

The Bhagavad Gita is written in the form of a dialogue between the incarnate god Krishna and a human hero, Prince Arjuna, on the holy field of Kurushetra, before the great Mahabharata battle. Facing each other are the forces of royal cousins, Pandavas and Kauravas. Just before the battle is to begin, Arjuna expresses his unwillingness to engage in a war against friends and relatives. He is bewildered and torn apart between the duty to fight against suppression and at the prospects of killing his cousins, uncles, relatives, and teachers. To help resolve the confusion as to what is right and what is wrong, what is one’s duty and what is sinful, Lord Krishna summarizes the Hindu philosophy to Arjuna.

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DRAMATIS PERSONAE

Arjuna: Third of the Pandava brothers and the greatest archer of his time. On his participation depended, to a great degree, the outcome of the Mahabharata war.

Dhritarashtra: Father of the hundred Kaurava brothers. He was the next in succession to the Bharata kingdom but could not inherit it because he was born blind. He was partial to the injustices committed by his son, Duryodhana, against the children of his younger brother, Pandu.

Drona: Though a Brahmin, he was one of the greatest teacher of his time in the science of war. He instructed all the sons of Pandu and Dhritarashtra in the science of war.

Duryodhana: Eldest of the brood of Kaurava hundred. He was malicious, treacherous, cruel, scheming, and ever willing to stoop to any crookedness to gain his mean ends. He finally cheated Yudhisthira in a game of dice, thus banishing the Pandava brothers to a twelve-year exile, and usurping their kingdom.

Kaurava: The hundred sons of Dhritarashtra, the eldest of whom was Duryodhana.

Krishna: A royal personage of Vrishni Yadava clan and a close friend of Arjuna. He was a practical philosopher who lived his life to the full. Revered for his exploits against oppression and for his wisdom, he is considered a god incarnate by all Hindus.

Pandava: The five sons of Pandu, the eldest of whom was Yudhisthira. Others were Bhima, Arjuna, Nakula, and Sahdeva. All the Pandava brothers were throughout noted for the nobility of their character.

Pandu: Father of the five Pandava brothers. He was the younger brother of Dhritarashtra, but because Dhritarashtra was born blind, he inherited the Bharata kingdom. Later, having killed a Brahmin accidentally, he retired to the forests to atone for his sin, leaving the children in the care of his blind brother.

Sanjaya: Counselor to King Dhritarashtra.

Yudhishthira: Eldest of the five Pandava brothers. He grew to be an embodiment of Dharma, wedded to truth and was always straightforward and noble. For all his goodness, he had one great weakness: playing dice. Once he entered the game, his chivalrous nature prompted him to be reckless in his stakes.

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GLOSSARY

Brahmin: A member of the highest order (caste) in the Hindu society, whose Dharma is to preserve and impart knowledge.

Dharma: Dharma means, literally, “the Law of Being.”  It refers to the natural purpose of something. For example, the “Dharma” of the sun is to shine and give warmth.

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August 15, 2012 – 5:15 PM Categories: Religion | Comments (3)

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Mindfulness in Consciousness (old)

See: Exercises: Buddha on Mind (Set 1)

Reference: The 12 Aspects of Mindfulness

After one has established mindfulness in feelings, one may start working on establishing mindfulness in consciousness. Here one takes up key “filters” that one could be looking through in order to become conscious. These may be attitudes that one has somehow imbibed. One examines them and contemplates upon them mindfully.

Note: The Buddhist concept of consciousness is defined here: Consciousness

Here are some excerpts from Satipatthana Sutta: The Foundations of Mindfulness.

“And how, monks, does a monk live contemplating consciousness in consciousness?
“Herein, monks, a monk knows the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state;  the distracted state of consciousness, as the distracted state;  the developed state of consciousness as the developed state; the undeveloped state of consciousness as the undeveloped state; the state of consciousness with some other mental state superior to it, as the state with something mentally higher; the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher; the concentrated state of consciousness, as the concentrated state; the unconcentrated state of consciousness, as the unconcentrated state; the freed state of consciousness, as the freed state; and the unfreed state of consciousness as the unfreed state.
“Thus he lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally. He lives contemplating origination factors in consciousness, or he lives contemplating dissolution-factors in consciousness, or he lives contemplating origination-and-dissolution factors in consciousness. Or his mindfulness is established with the thought, “Consciousness exists,” to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating consciousness in consciousness.”

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EXERCISE

PURPOSE:   To practice mindfulness with regard to consciousness.

Note: Make sure you understand the Buddhist concept of consciousness. Please see: Consciousness.

  1. At all times be aware of your consciousness.

    In the words of Buddha:
    • Know the consciousness with lust, as with lust;
    • Know the consciousness without lust, as without lust;
    • Know the consciousness with hate, as with hate;
    • Know the consciousness without hate, as without hate;
    • Know the consciousness with ignorance, as with ignorance;
    • Know the consciousness without ignorance, as without ignorance;
    • Know the shrunken state of consciousness, as the shrunken state;
    • Know the distracted state of consciousness, as the distracted state;
    • Know the developed state of consciousness as the developed state;
    • Know the undeveloped state of consciousness as the undeveloped state;
    • Know the state of consciousness with some other mental state superior to it, as the state with something mentally higher;
    • Know the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher;
    • Know the concentrated state of consciousness, as the concentrated state;
    • Know the unconcentrated state of consciousness, as the unconcentrated state;
    • Know the freed state of consciousness, as the freed state;
    • Know the unfreed state of consciousness as the unfreed state;

  2. Look at the consciousness that is uppermost in your mind. Look at what is right there associated with it. Do not go digging for information by trying to remember.

  3. Become thoroughly immersed in the consciousness until you become aware of dominant filter underlying that consciousness. 

  4. Look at how your condition and attitude toward life is being determined by the filter.

  5. If any thoughts or considerations appear during this process notice them mindfully, and accept them for what they are.

  6. If a picture appears during this process then look at it for what it is. You may make a copy just like it and place it next to it. You may even make more copies until you feel you have enough. Then simply dispose of all these copies in any manner you wish. If some part of a picture is still remaining then repeat this step.

  7. Continue experiencing the consciousness without resistance as long as it is there. Be mindful of the thoughts, considerations, pictures, ideas, etc., that flow along with the consciousness. The filter underlying that consciousness will finally reduce as you practice mindfulness.

  8. Continue with the next consciousness that is now uppermost in the mind from step 2 forward. If there is no specific consciousness to take up, then simply go back to step 1.

  9. Continue contemplating consciousness internally and/or as observed externally.

  10. Be mindful of the origination factors in consciousness, and/or the dissolution factors in consciousness.

  11. Be mindful that consciousness exists to the extent necessary just for knowledge and mindfulness.

  12. Live detached, and cling to nothing in the world.

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Further references: KHTK Mindfulness

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August 15, 2012 – 5:49 AM Categories: Self-Improvement | Comments (13)

Qur’an: The Cow (21-22)

Reference: Religion
Reference: Qur’an: The Cow

QUR’AN:  THE COW

IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL
(21 – 22)

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O People!

Serve your Lord,

Who created you

and those before you,

so that you may be conscientious;

who has made the earth a couch for you,

and the heaven a roof,

and who sends water down from the skies,

and who brings forth from it

fruits for your sustenance.

So do not suppose anything to be like God,

When you know.

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COMMENTARY: This verse can be interpreted in two different ways — one constructive and the other, destructive. A social personality will interpret this verse in a way that it improves conditions in the society. But the antisocial personality will interpret this verse in a way that it suppresses the society. Both interpretations will be discussed here.

The social personality will interpret this verse from the viewpoint that is explained under Qur’an: The Opening. Thus, “Serve your Lord” would mean that one must allow the eternal Laws to express themselves fully through one’s being. This means that the self or ego must be put into servitude.

Self, ego, or identity is essentially the weighted average of all physical and mental forces and energies associated with beingness.  This impression of self is continually changing. Self is impermanent. These forces and energies are sustained by the eternal laws that also underlie the existence of the earth and the sky, the phenomenon of rain, growth of food, and man’s means of survival. One must, therefore, put ‘self’ aside and simply understand and follow the eternal Laws unconditionally. One is conscientious and ethical as a result.

Unfortunately, the antisocial personality would interpret this verse quite differently. He would misinterpret “God” as a “superior being” to whom everyone should bow down to in servitude. He would put the eternal Laws in the background and use people’s trust in God for his own purposes. This can be quite destructive as one is told to blindly follow the interpretation of the eternal Laws as provided by the anti-social personality.

NOTE: The actions of anti-social personality always undermine an individual’s ability to think for oneself. In fact, in any environment where one is watched and not allowed to think for oneself, there is always an anti-social personality at work to ensure its own survival at the cost of other’s.

Such suppression was accomplished in the past by monopolizing knowledge and keeping people ignorant. Fortunately, in today’s Information Age, it is becoming increasingly possible to access knowledge and compare it with other knowledge. We have started to see some fundamental changes for the better.

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August 14, 2012 – 2:02 PM Categories: Islam | Comments (2)

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