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HINDU TEXTUALITY 4.30

4/30/2013

 
Chapter 2 - Saankhya Yogah: Yoga of Knowledge [Continued]

WHY IS THE UNSTEADY MAN INCAPABLE OF KNOWLEDGE?

indriyaanaam hi charataam yanmano'nuvidheeyate
tadasya harati prajnaam vaayur naavam ivaambhasi // 2.67 //

When the mind runs after the wandering senses, it carries away his discrimination as the wind carries away a boat on the waters.


CONDITION OF THE SEEKER WHO CONTROLLED HIS SENSES

tasmaad yasya mahaabaaho nigriheetaani sarvashah

indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa // 2.68 //

Therefore, O Mighty Armed Arjuna, his wisdom is steady whose senses are completely restrained from their objects.

 
DIFFERENCE BETWEEN THE WISE AND THE IGNORANT

yaanishaa sarvabhootaanaam tasyam jaagarti samyamee
yasyaam jaagrati bhootani saa nishaa pashyato muneh // 2.69 //

In that  which  is  night  to all beings, the  self-controlled  man  is awake and where all beings are awake,  that  is  the night for the man who sees (has
vision).


IF THE WORLD IS DARK TO A SEER, THEN HOW DOES HE LIVE IN THE WORLD?

aapooryamaanam  achalapratishtham
samudram aapah pravishanti yadwat
tadwat kaamaa yam pravishanti sarve
sa shaantim aapnoti na kaamakaami // 2.70 //

He attains peace into whom all desires enter as the waters enter the ocean, which is full to the brim and grounded in stillness, but not the man who is the desirer of desires.
 
vihaaya kaamaan yah sarvaan pumaamshcharati nihsprihah
nirmamo nirahankaarah sa shaantim adhigacchati // 2.71 //

That man attains peace who, abandoning all desires, moves about without longing, devoid of the sense of `I'-ness and `my'-ness.
 
This verse answers Arjuna’s question ‘how a man of steadfast mind walks or what is his mode of conduct?
 
ULTIMATE STATE OF A PERSON OF STEADY WISDOM

eshaa braahmee sthitih paartha nainaam praapya vimuhyati
sthitwaasyaamantakaale'pi brahmanirvaanamricchati // 2.72 //

This is the Brahmi-state, O Son of Pritha. Attaining this, none is deluded.  Being established therein, even at the hour of death, one attains final liberation in Brahman.
 
Working without attachment and desires, egoism and vanity, always equanimous with pairs of opposites is to control the ego and experience the Self. This technique of Karma Yoga is not different from the technique of  meditation or knowledge or devotion. Such a sage of steady wisdom lives a life
of disinterested action. But Arjuna remains confused and so The Lord explains
Karma Yoga further in the next chapter.  
 
om tat sat iti srimad bhagavadgeetaasu upanishatsu brahma vidyaayaam
yogashaastre
sri krishnaarjuna samvaade saankhya yogo naama dvitiyo'dhyaayah ||

Thus in the Upanishads of the glorious Bhagavad Gita, the science of  the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna ends the second discourse entitled The Yoga of Knowledge.

Summary & Key Concepts:

This section of the Gita is the fulcrum around which all its teachings revolve. The basic issue is how to live a God-realized life by continuing to perform the duties with a disinterested attitude? What are the techniques available to get rid off egoism and a sense of mine? A comprehensive knowledge of life is given here by understanding which all human sufferings could be relieved by getting over duality and conflicts.
 
As this Chapter symbolizes all the teachings of the Gita it’s full summing up is given below for an easy recapitulation of the issues involved.

I ~ ARJUNA’S DESPONDENT CONDITION ~ VERSES 1-10

  • Arjuna continues in his state of dejection. His personality is destroyed by
    his overwhelming emotions erupting at the sight of his near and dear ones
    on the battlefront. 
  • Assuming a false sense of renunciation, he argues that he would rather live on alms than slay noble elders like Bhishma and Drona and that even an undisputed sovereignty over all the worlds would not drive away his
    grief. 
  • Arguing thus, he expresses his unwillingness to fight and completely spent
    he becomes silent.

II ~ INDESTRUCTIBILITY OF THE EMBODIED ~ VERSES 11 – 30
 
Krishna starts the sermon of the Gita by stating that: 

  • The wise grieve neither for the living nor for the dead.       
  • The Self within is eternal, indestructible. 
  • The bodies enveloping the Self are ephemeral. They have a beginning and an end.        
  • Death is certain for the born and birth for the dead.        
  • Beings constantly pass through the repeated stages of unmanifest, manifest and again unmanifest. So why grieve over the inevitable? 
  • The indwelling Self remains eternally the same.
 
III  ~ YOUR DUTY TO ACT ~ 31 – 40
Krishna explains to Arjuna the importance of performing his duty.

  • A kshatriya (warrior) is fortunate to find an opportunity to fight a
    righteous battle.
  • Abandoning such an opportunity will only incur infamy and sin.
  • In victory a kshatriya enjoys sovereignty over the worlds. If slain in battle he will gain heaven.
  • Therefore,  Krishna advises Arjuna to arise from his paralyzed state and fight the battle without concern for the results.

The knowledge imparted up to verse 38 in this chapter is Sankhya. Thereafter Krishna turns towards Karma Yoga, the practice of which will eradicate the deepest fear in Arjuna.
 
IV ~ DESIRE RIDDEN ACTIONS ~ VERSES 41 – 44

  • Those who fanatically adhere to mechanical rituals are the irresolute whose desires dissipate their minds. They eulogize the ritualistic portion of the Vedas and declare in flowery speech that there is nothing beyond
    these rituals.
  • Despite regular performance of the rituals their attention in life remains focused on enjoying the pleasures and power in the world.
  • Such people possess a vacillating mind unable to concentrate and meditate on the Supreme Self.
 
V ~ DESIRELESS ACTIONS LEAD TO SELF-REALIZATION ~ VERSES 45 –53
  • The Vedas deal with three gunas – sattwa, rajas and tamas. They explain the process of evolution from tamas to rajas and from rajas to sattwa. Krishna advises Arjuna to free himself from the endless pairs of opposites that plague this world and rise to the state of sattwa. To free himself from the mania of acquiring and preserving and instead slowly merge with
    the Self.
  • An enlightened soul remains ever in supreme peace and bliss. In that state he will find even the Vedas as redundant to him as a pond would be in a flooded village. 
Krishna induces Arjuna 


  • To act steadfastly towards the goal of Realization without worldly
    attachments and remain balanced in success or failure. and to keep the mind calm and composed while the body acts dynamically towards the
    higher ideal.
  • The process of pursuing the supreme goal steadfastly with an equanimous mind is Yoga.  Continuing on the path of yoga one sheds vasanas / desires and the mind turns introvert. An introverted mind alone can meditate and realize the supreme Self.

VI ~ DESCRIPTION OF AN ENLIGHTENED SOUL ~ VERSES 54 –72
Arjuna asks Krishna  to describe the nature of enlightened Soul. 
 
  • How would he express himself in the world?
  • What happens to him internally?      
  • How does he contact the external world?
         
The last eighteen verses of this chapter give a brilliant exposition of a Self-realized soul. Reveling in the bliss of the Self the enlightened one stays free from all egocentric attachments and desires. In the state of absolute fulfillment all worldly enjoyments fall into insignificance. He is like a river which has entered the ocean. Having reached that supreme state he has merged with eternity.


Hindu textuality 4.23

4/23/2013

 
Questions to Discuss

Why in the courts of law in India does one take the oath by putting one’s hand on the Gita and not on the other scriptures like the Ramayana?

Chapter 2 - Saankhya Yogah: Yoga of Knowledge [Continued]
 
NO WISDOM FOR THE WORLDLY MINDED

yaam imaam pushpitaam vaacham pravadantyavipashchitah
vedavaadarataah paartha naanyad asteeti vaadinah // 2.42 //

kaamaatmaanah swargaparaa janmakarmaphalaprdaam
kriyaavisheshabahulaam bhogaishwaryagatim prati // 2.43 //

bhogaishwarya prasaktaanaam tayaapahritachetasaam
vyavasaayaatmika buddhih samaadhau na vidheeyate // 2.44 //

Arjuna, those who are obsessed by desires, who look upon heaven as the supreme goal and argue that there is nothing beyond heaven and pleasures and who are devoted to the letter of the Vedas are unwise. They make this type of flowery speeches recommending many acts of various kinds, for the attainment of pleasure and prosperity and with rebirth as their motive. Thos whose minds are carried away by such flowery words (who are attracted by and attached to pleasures and prosperity) are not well-established in the Self (in concentration).

PRACTICE OF VEDIC RITES DOES NOT LEAD TO LIBERATION

traigunyavishayaa vedaa nistraigunyo bhavaarjuna
nirdwandwo nityasatwastho niryogakshema aatmavaan // 2.45 //

The Vedas deal with three attributes (of nature); you be above these three attributes, O Arjuna.  Free yourself from the pairs of opposites and ever remain in the quality of sattwa (goodness), freed from all thoughts of acquisition (of what you lack) and preservation (of what you have) and be established in the Self.

WHAT IS THE USE OF THE VEDAS?

yaavaanartha udapaane sarvatah samplutodake
taavaan sarveshu vedeshu braahmanasya vijaanatah // 2.46 //

To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.

WORK WITHOUT CONCERN FOR THE RESULTS

karmanyevaadhikaaraste maa phaleshu kadaachana
maa karmaphalahetur bhoor maa te sango'stwakarmani // 2.47 //

Your right is to work only, but never to claim its fruits.  Do not become an instrument for making your actions yield fruit, nor let your attachment be to inaction.

This verse gives the following four guidelines to a Karma Yogin:

1. This concern is with the action alone. 
2. he has no concern with the results. 
3. he should not become a tool  for gaining a desired result of a given action since such desired result oriented action produces bondage
 4. the above mentioned ideas should not be taken to mean advocating inaction.
 
IF A MAN HAS TO WORK WITHOUT ANY DESIRE FOR ITS RESULTS, HOW, THEN, SHOULD HE GO ABOUT IT?

yogasthah kuru karmani sangam tyaktwaa dhananjaya
siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate // 2.48 //

 Perform your actions, O Dhananjaya (Arjuna), being established in or integrated with Yoga, abandoning attachment and remaining even-minded both in success and failure. This Evenness  of mind is called Yoga.

AN ACTION PERFORMED WITH A VIEW TO THE RESULT IS OF VERY INFERIOR VALUE.

doorena hyavaram karma buddhiyogaad dhananjaya
buddhau sharanamanwiccha kripanaah phalahetavah // 2.49 //

O Arjuna, far inferior, indeed, is mere action, to action performed with evenness of mind. Seek refuge in this evenness. Wretched are they who work for results.

RESULT OF PERFORMING ONE’S DUTY WITH EVENNESS OF MIND.

buddhiyukto jahaateeha ubhe sukrita dushkrite
tasmaad yogaaya yujyaswa yogah karmasu kaushalam // 2.50 //

Endowed with evenness of mind, one casts off in this very life both good and evil deeds.  Therefore, devote yourself to Yoga (of equanimity); skill in action lies in the practice of this Yoga.

HOW DOES ACTION LEAD TO LIBERATION?

karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah
janmabandha vinirmuktaah padam gacchantyanaamayam // 2.51 //

The wise, possessed of equanimity, having abandoned the fruits of their actions and being freed from the fetters of birth, attain the state that is beyond all evil (reaches the blissful supreme state).

WHEN DOES ONE ATTAIN THE WISDOM THAT IS THE RESULT OF THE PURITY OF MIND INDUCED BY KARMAYOGA?

yadaa te mohakalilam buddhir vyatitarishyati
tadaa gantaasi nirvedam shrotavyasya shrutasya cha // 2.52 //

When your mind crosses beyond the mire of delusion, then you shall achieve indifference regarding things already heard and things yet to be heard (about enjoyments of this world or the next).

WHEN DOES ONE ATTAIN THE TRUE YOGA OR KNOWLEDGE OF THE SUPREME TRUTH?

shrutivipratipannaa te yadaa sthaasyati nishchalaa
samaadhaavachalaa buddhistadaa yogam avaapsyasi // 2.53 //

When your mind, now perplexed by what you have heard, stands firm and steady in the Self, then you will have attained Yoga or Self-Realization.

CHARACTERISTICS OF A PERSON WHO HAS ATTAINED WISDOM THROUGH SAMADHI.

arjuna uvaacha
sthitaprajnasya kaa bhaashaa samaadhisthasya keshava
sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim // 2.54 //

Arjuna said
O Keshava, what is the description of him who has steady wisdom and is merged in the super conscious state (Samadhi)? How does one of steady wisdom speak?  How does he sit? How does he walk?

The two questions asked by Arjuna are:

1. How is a man of steady wisdom described by others?  
2. How does the influence of wisdom manifest itself in his actions in the outer world when he comes out of Samadhi?

The answers to these questions occupy the rest of this Chapter. They comprise of the characteristic attributes of a man of steady wisdom and also the means of attaining such wisdom. These attributes apply equally to Jnana Yogis and Karma Yogis.

Arjuna’s questions simply mean:
- How does a wise person respond to the daily situations in life?
- What are the distinguishing marks or characteristics of a wise person?

These verses are of extraordinary significance for two reasons - they tell precisely what wisdom means in practical every day life - with that knowledge, one can help oneself, to uplift oneself spiritually by understanding and appreciating these verses and by meditation and contemplation on the content of these verses. For these reasons these 18 verses are the best known and the most often recited verses in the entire Bhagavad Gita. Therefore, let us now try to understand these verses as well as we can.

sri bhagavaan uvaacha
prajahaati yadaa kaamaan sarvaan paartha manogataan
atmanyevaatmanaa tushtah sthitaprajnastadochyate // 2.55 //

Sri Bhagavan said
O Partha, when a man completely casts off all the desires of the mind, his Self finding satisfaction in itself alone, then he is called a man of steady wisdom.

duhkheshwanudwignamanaah sukheshu vigatasprihah
veetaraagabhayakrodhah sthitadheer munir uchyate // 2.56 //

He whose mind is not shaken by adversity, who does not hanker after pleasures and who is free from attachment, fear and anger, is called a sage of steady
wisdom.


Verses 56 - 58 answer the second part of Arjuna's question as to the conduct of the man of steady wisdom.

yah sarvatraanabhisnehas tattat praapya shubhaashubham
naabhinandati na dweshti tasya prajnaa pratishthitaa // 2.57 //

He who is not attached to anything, who neither rejoices nor is, vexed when he obtains good or evil - his wisdom is firmly fixed.

The ideas expressed in the previous verses are repeated. The enlightened sage or the Perfected one has evenness of mind. He does not rejoice in pleasure nor is he averse to any pain. He has no attachment to any worldly object. He does
not get disturbed when praised or censured. He is always identified with the Self. This verse is in reply to Arjuna’s query about the speech of a perfect master. His speech has for its background the mental state as described
above.

yadaa samharate chaayam koormo'ngaaneeva sarvashah
indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa // 2.58 //

When like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense objects, then his wisdom becomes steady.

DISTINCTION BETWEEN THE SENSE-CONTROL BY AN ORDINARY PERSON AND A REALIZED SOUL

vishayaa vinivartante niraahaarasya dehinah
rasavarjam raso'pyasya param drishtwaa nivartate // 2.59 //

The objects of the senses fall away from the abstinent man but not the taste for them. But even the taste falls away when the Supreme is seen.

Sri Krishna is explaining the difference between outer abstention and inner renunciation. We may reject the object but the desire for it may remain. Even the desire is lost when the Supreme is seen. The control should be both at the body and mental levels. 
 
WHAT IS THE HARM IF ATTACHMENT DOES NOT DISAPPEAR?

yatato hyapi kaunteya purushasya vipashchitah
indriyaani pramaatheeni haranti prasabham manah // 2.60 //

The turbulent senses, O son of Kunti, do violently carry away the mind even of a wise man though he may be striving to control them.

SENSE CONTROL IS A MEANS OF GOD-REALIZATION FOR A PERSON OF STABLE MIND 
 
taani sarvaani samyamya yukta aaseeta matparah
vashe hi yasyendriyaani tasya prajnaa pratishthitaa // 2.61 //

Having restrained all the senses he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.

THE VERY THOUGHT OF SENSE-OBJECTS CAUSES FUTURE  MISFORTUNE

dhyaayato vishayaan pumsah sangas teshoopajaayate

sangaat sanjaayate kaamah kaamaat krodho'bhijaayate// 2.62 //

When a man thinks of objects, attachment for them arises; from attachment desire is born; from desire arises anger.

krodhaad bhavati sammohah sammohaat smriti vibhramah
smritibhramshaad buddhinaasho buddhinaashaat pranashyati // 2.63 //
 
From anger comes delusion, from delusion the loss of memory, from the loss of memory the destruction of intelligence; from the destruction of intelligence he perishes.
 
The movement from desire to destruction can be illustrated as under:
Brooding on the objects of senses ►attachment ►desire ►anger  ►delusion
►loss of memory ►loss of reason ►utter ruin.

HOW A PERSON OF STABLE MIND MOVES AMONG SENSE OBJECTS AND WHAT IS HIS REWARD?

raagadwesha viyuktaistu vishayaanindriyaishcharan
aatmavashyair vidheyaatmaa prasaadamadhigacchati // 2.64 //

 But  the self-controlled man, moving among objects with his senses  under  restraint  and free  from  both  attraction   and repulsion, attains peace.

This verse answers Arjuna's question as to how does the man of steady wisdom move about?
 
WHAT DOES ONE ATTAIN THROUGH SERENITY?

prasaade sarvaduhkhaanaam haanirasyopajaayate
prasannachetaso hyaashu buddhih paryavatishthate// 2.65 //
 
In that serenity there is an end of all sorrow; for the intelligence of the man of serene mind soon becomes steady.

PEACE OF MIND ALONE LEADS TO HAPPINESS

naasti buddhir ayuktasya na chaayuktasya bhaavanaa
na chaabhaavayatah shaantir ashaantasya kutah sukham // 2.66 //

The man whose mind is not under his control has no Self-Knowledge  and  to the  unsteady no meditation is possible and to  the  unmeditative there  can  be no peace and to the man who has no peace how  can there be any happiness?

TO BE CONTINUED......

Hindu Textuality 4.17

4/19/2013

 
Discussion Question of the Week: (Post your views in the comments section)

This chapter is entitled “Arjuna Vishaada Yogah: The Yoga of  Arjuna’s despondency”. How despondency or grief can be yoga?

Chapter 2 - Saankhya Yogah: Yoga of Knowledge [Continued]
 
IN THE NEXT TWO VERSES THE LORD SHOWS THAT IT IS IMPROPER TO GRIEVE FOR THE SOUL EVEN IF IT IS ASSUMED TO BE SUBJECT TO BIRTH AND DEATH.

atha chainam nityajaatam nityam vaa manyase mritam
tathaapi twam mahaabaaho nainam shochitum arhasi // 2.26 //

But even if you think of it as being perpetually born and perpetually dying, even
then, O Mighty Armed (Arjuna), you should not grieve.


jaatasya hi dhruvo mrityur dhruvam janma mritasya cha
tasmaad aparihaarye'rthe natwam shochitum arhasi // 2.27 //

Death is sure to happen to that which is born. Birth is sure to happen to that which dies.  Birth and death are certainly unavoidable. Therefore  you should not grieve over an inevitable occurrence.
 
IT IS NOT PROPER TO GRIEVE FOR BEINGS WHICH ARE MERE COMBINATION OF CAUSE AND EFFECT.

avyaktaadeeni bhootani vyaktamadhyaani bhaarata
avyakta nidhanaanyeva tatra kaa paridevanaa // 2.28 //

Beings are unmanifest in their beginning, manifest in their middle state and unmanifest again in their end O, Arjuna. What is there to grieve about?

MARVELOUS NATURE OF THE SOUL

aashcharyavat pashyati kashchid enam
aashcharyavad vadati tathaiva chaanyah
aashcharyavacchainam anyah shrinoti
shrutwaapyenam veda na chaiva kaschit // 2.29 //

Some look on the Self as a wonder; some speak of It as a wonder; some hear of It as a wonder; still others, though hearing, do not understand It at all.
- Although  it is difficult to comprehend the idea of the Self, if one starts the practice of listening (sravanam), continuous reflection (mananam) and long
contemplation (nidhidhyasan) it is possible to realize the Self in him.
 
KRISHNA CONCLUDES THE DISCUSSION ABOUT THE DISCRIMINATION BETWEEN THE SOUL AND THE BODY

dehee nityam avadhyo'yam dehe sarvasya bhaarata
tasmaat sarvaani bhootani na twam shochitum arhasi // 2.30 //

This Self, the indweller in the body of everyone, is always indestructible.  O, Arjuna, therefore you should not grieve for any creature.

GRIEVING IS NOT PROPER TO ARJUNA EVEN ACCORDING TO HIS SENSE OF DUTY AS A KSHATRIYA
 
swadharmam  api chaavekshya na vikampitum arhasi
dharmyaaddhi yuddhaachhreyo'nyat kshatriyasya na vidyate // 2.31 //

Further having regard to your duty (your own Dharma) you should not waver, for there is nothing higher for a Kshatriya than a righteous war.

yadricchayaa chopapannam swargadwaaram apaavritam
sukhinah kshatriyaah paartha labhante yuddham eedrisham  // 2.32 //

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

atha chettwam imam dharmyam samgraamam na karishyasi

tatah swadharmam keertim cha hitwaa paapam avaapsyasi // 2.33 //

But if you will not fight in this lawful battle, then, having abandoned your own
Dharma and honor, you shall incur sin.


akeertim chaapi bhootaani kathayishyanti te'vyayaam
sambhaavitasya chaakeertir maranaad atirichyate // 2.34 //

People too will recount for ever your infamy; to a man who has been honored dishonor is worse than death.
 
- With these stinging words Krishna seeks to stiffen Arjuna’s spirit.

bhayaad ranaad uparatam mamsyante twaam mahaarathaah
yesham cha twam bahumato bhootwaa yaasyasi laaghavam // 2.35 //

The great chariot-warriors (such as Bhishma, Drona, Kripa etc.) will think that you have withdrawn from the battle through fear and you will be ridiculed by them who held you in much esteem.

avaachyavaadaamshcha bahoon vadishyanti tavaahitaah
nindantastava saamarthyam tato duhkhataram nu kim // 2.36 //

Your enemies also, finding fault with your abilities, will speak many a word that
should not be uttered. What could be more painful than this?


hato vaa praapsyasi swargam jitwaa vaa bhokshyase maheem
tasmaad uttishtha kaunteya yuddhaaya kritanishchayah // 2.37 //

If you are killed in the battle, you will go to heaven; if you win, you will enjoy
the earth. Therefore arise, O Son of Kunti, resolved to fight.

sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau
tato yuddhaaya yujyaswa naivam paapamavaapsyasi // 2.38 //

Treating alike pleasure and pain, gain and loss, victory and defeat, engage in battle for the sake of the battle, thus you shall not incur sin.
 
In these verses Krishna clarified several doubts that arose in the mind of Arjuna
in the 1st Chapter. Some of them are illustrated  below:

Arjuna’s doubt: I don’t foresee any good ensuing from the slaughter of my kinsmen -1.31.
Krishna’s clarification: There is nothing more welcome to a man of the warrior class than a righteous war - 2.31

Arjuna’s doubt: How can we, by killing our kinsmen be happy? 1.37
Krishna’s clarification: Happy are the Kshatrias who get the opportunity of waging such an unsolicited war 2.32.
 
Arjuna’s doubt: The consequences of war will lead to hell - 1.44
Krishna’s clarification: The war is an open way to heaven 2.32, 37.

Arjuna’s doubt: Sin alone will accrue to us by waging the war and by slaying them 1.36, 39, 45.
Krishna’s clarification: If you do not wage such a righteous war with an equanimous mind and abandon your duty, you will incur sin 2.33, 38.

Arjuna’s doubt: The result of the war will be that impiety will take hold of the entire family 1.40.
Krishna’s clarification: If you do not wage the war you will be abandoning righteousness 2.33.

Arjuna’s doubt: It is better to live on alms than to wage war 2.5.
Krishna’s clarification: Arjuna is ordered to wage war 2.38.

THE INSIGHT OF YOGA

eshaa te'bhihitaa saankhye buddhir yoge twimaam shrinu
buddhyaa yukto yayaa paartha karma bandham prahaasyasi // 2.39 //

What has been declared to you so far is the wisdom of sankhya. Now listen to the wisdom of yoga, armed with which, O son of Pritha, you will break through the bonds of Karma.


THE SPECIAL MERIT OF KARMAYOGA

nehaabhikramanaasho'sti pratyavaayo na vidyate
swalpamapyasya dharmasya traayate mahato bhayaat // 2.40 //

In this no effort is ever lost and no harm is ever done. Even very little of this
discipline (Dharma) saves a man from the Great Fear.

 
KARMA YOGA LEADS TO THE HIGHEST GOOD

vyavasaayaatmikaa buddhir ekeha kurunandana
bahushaakhaa hyanantaashcha buddhayo'vyavasaayinaam // 2.41 //

O Joy of the Kurus (Arjuna), in this blessed path, there is a concentrated
one-pointed determination. Scattered and endless are the thoughts of the irresolute or the undecided.


TO BE CONTINUED......

Hindu Textuality 4.9.13

4/10/2013

 
Discussion Question of the Week: (Post your views in the comments section)

How such a long discourse like the Gita took place in the midst of two impatient armies ready to fight it out? 
 
Chapter 2 - Saankhya Yogah: Yoga of Knowledge (Continued...)
 
na hi prapashyaami mamaapanudyaad
yacchokam ucchoshanam indriyaanaam
avaapya bhoomaav asapatnam riddham
raajyam suraanaam api chaadhipatyam  // 2.8 //

For, even after obtaining an undisputed sovereignty and an affluent kingdom on this earth and lordship over the Gods, I do not see any means of driving away this grief which is drying up my senses.

evam uktwaa hrishikesham gudakeshah parantapah

na yotsya iti govindam uktwaa tooshneem babhoova ha // 2.9 //

Sanjaya said
Having thus spoken to Hrishikesa (Krishna), Arjuna the destroyer of foes (Parantapa), said to Govinda (Krishna) I will not fight and became silent.

tam uvaacha hrisheekeshah prahasanniva bhaarata
senayor ubhayor madhye visheedantam idam vachah // 2.10 //

O descendent of Bharata (Dhritarashtra), then Krishna, as if  smiling, spoke these words to him (Arjuna) thus depressed in the midst of the two armies.

THE DISTINCTION BETWEEN THE SELF AND THE BODY:
WE SHOULD NOT GRIEVE FOR WHAT IS IMPERISHABLE.

sri bhagavaan uvaacha
ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase
gataasoon agataasoomshcha naanushochanti panditaah  // 2.11 //

Sri Bhagavan said

You grieve for those who are not to be grieved for; and yet you speak words of wisdom! The learned do not grieve for the departed and those who have not  departed.
 
na twevaaham jaatu naasam na twam neme janaadhipaah
na chaiva na bhavishyaamah sarve vayam atah param // 2.12 //

It is not that I did not exist before, nor you nor these kings. Nor is it that we shall cease to exist in future.
 
IMMUTABLE CHARACTER OF THE SOUL                  

dehino'smin  yathaa dehe kaumaaram yauvanam jaraa
tathaa dehaantara praaptir dheeras tatra na mhuhyati // 2.13 //

Just as in this body the embodied self passes into childhood, youth and old age, so also does he pass into another body; calm man does not grieve at it.

maatraa sparshaastu kaunteya sheetoshna sukha dukhadaah
agamaapaayinonityaas taamstitikshaswa bhaarata // 2.14  //

The contacts of the senses with objects, O son of Kunti, which cause heat and cold, pleasure and pain have a beginning and an end; they are impermanent ; endure them bravely, O descendent of Bharata (Arjuna).
 
WHAT GOOD COMES TO HIM WHO ENDURES THESE DESIRABLE AND UNDESIRABLE SITUATIONS? 
 
yam hi na vyathayantyete purusham purusharshabha
samaduhkha sukham dheeram so’mritatwaaya kalpate // 2.15 //

That calm man who remains unchanged in pain and pleasure, whom these cannot disturb, alone is able, O greatest amongst men, to attain immortality.

HOW THE SOUL IS ETERNAL AND HOW THE CONTACTS WITH SENSORY OBJECTS ARE TRANSITORY? THE DISTINCTION BETWEEN THE REAL AND THE UNREAL. ADDITIONAL EXPLANATIONS.

naasato vidyate bhaavo naabhaavo vidyate satah
ubhayorapi drishto’ntastwanayos tattwadarshibhih // 2.16 //

The unreal has no existence. The Real never ceases to be (never ceases to exist). Men possessed of the knowledge of the Truth fully know both these.
 
WHAT THEN IS THAT WHICH IS ALWAYS REAL ?

avinaashi tu tad viddhi yena sarvam idam tatam
vinaasham avyayasyaasya na kaschit kartum arhati // 2.17 //

Know `That' to be indestructible, by whom all this is pervaded. 
None can cause the destruction of That, the Imperishable.


WHAT IS THE UNREAL WHOSE NATURE IS SUBJECT TO CHANGE?

antavanta ime dehaa nityasyoktaah shareerinah
anaashino'prameyasya tasmaad yudhyaswa bhaarata // 2.18 //

Only the bodies, of which this eternal, imperishable, and incomprehensible Self is the indweller, are said to have an end.  Therefore, O descendent of Bharata (Arjuna) fight.
 
IT IS IGNORANCE TO THINK  THAT THE SOUL IS CAPABLE OF KILLING OR CAN BE KILLED.

ya enam vetti hantaaram yashchainam manyate hatam
ubhau tau na vijaaneeto naayam hanti na hanyate // 2.19 //

He who looks on the Self to be the slayer and he who looks on the Self as the slain - neither of them apprehends correctly. The Self neither slays nor is slain.

HOW IS THE SELF IMMUTABLE AND IMMORTAL?

na  jaayate mriyate vaa kadaachin naayam
bhootwaa bhavitaa vaa na bhooyah

ajo nityah shaashwato'yam puraano
na hanyate hanyamaane shareere // 2.20 //

He is never born nor does He ever die; after having been, He again does not cease to be.  Unborn, eternal, changeless and ancient. He is not killed when the body is killed.

WHY THE SOUL DOES NOT KILL ANYBODY?

vedaavinaashinam nityam ya enam ajam avyayam katham
sa purushah paartha kam ghaatayati hanti kam  // 2.21 //


Whosoever knows Him to be indestructible, eternal, unborn and immutable, how can that man slay O Arjuna, or cause another to slay?

ILLUSTRATION REGARDING INDESTRUCTIBILITY OF THE SOUL.

vaasaamsi jeernaani yathaa vihaaya
navaani grihnaati naro'paraani
tathaa shareeraani vihaaya jeernaa-
-nyanyaani samyaati navaani dehee // 2.22 //

Just as a man casts off his worn-out clothes and puts on new ones, so also the
embodied Self casts off Its worn out bodies and enters that are new.


nainam chhindanti shastraani nainam dahati paavakah
na chainam kledayantyaapo na shoshayati maarutah  // 2.23 //

Weapons cannot cut It, nor can fire burn It; water cannot wet It, nor can wind dry
It.


acchedyo'yam adaahyo'yam akledyo'shoshya eva cha
 nityah
sarvagatah sthaanur achalo'yam sanaatanah // 2.24 //


This Self cannot be cut, burnt, wetted or dried up. It is eternal, all-pervading,
stable, ancient and immovable.

avyakto'yam achintyo'yam avikaaryo'yam uchyate
tasmaad evam viditwainam naanushochitum arhasi // 2.25 //

The Self is unmanifest, unthinkable and unchangeable. Therefore, knowing it to be as such, you should not grieve.

TO BE CONTINUED......

Hindu Textuality 4.2.13

4/3/2013

 
Chapter 1 - 
Arjuna Vishaada Yogah: Yoga of the Despondency of Arjuna 
(Continued…)


CONFOUNDED AND DISTRESSED, ARJUNA COLLAPSES 

sanjaya uvaacha 

evamuktwaa'rjunah sankhye rathopastha upaavishat 
visrijya sasharam chaapam shokasamvignamaanasah // 1.47 // 

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