Bhagavad Gita: Chapter 3 - Karma Yogah: Yoga Of Action [Continued]

WHAT IS SACRIFICE? 

sahayajnaah prajaah srishtwaa purovaacha prajaapatih
anena prasavishyadhwam  esha vo'stvishtakaamadhuk  // 3.10 //

The creator (Prajapati ), having in the beginning created mankind together with
Yajna, said ‘by this you multiply’; this shall be the milch cow of your desires'.

When the Universe was created by the Creator - Prajapati - he simultaneously created Yajna also, the spirit of self-dedicated activities which is seen everywhere, e.g. shining of the sun and the moon, flowing of rivers, tolerance of the Earth etc.,  All these activities show the spirit of sacrifice without any selfish motives. The second part of the verse means that no achievement is impossible for man if he knows how to act in the spirit of self-effacement and self-sacrifice with the required amount of non-attachment.

HOW CAN WELFARE BE ACHIEVED BY SACRIFICE?

devaan bhaavayataanena te devaa bhaavayantu vah
parasparam bhaavayantah shreyah param avaapsyatha  // 3.11 //

Cherish the Devas with this and may those Devas cherish you, thus cherishing one another you shall gain the highest good.

ishtaan bhogaan hi vo devaa daasyante yajnabhaavitaah 
tair dattaan apradaayaibhyo yo bhungkte stena eva sah  // 3.12 //

Devas, cherished by the sacrifice, will give you the desired objects. Indeed, he who enjoys objects given by the Devas without offering in return to them is verily a thief.

By performing actions as Yajna, as dedication to the Self, recognize
and express your sense of appreciation and gratitude to all the Devas, the
presiding functionaries of natural laws such as wind, fire etc.
 
Whether one is grateful or not, the sun rises, the rain rains and the wind blows. But by recognizing their functions in this creation, and by expressing one's deep appreciation and gratitude to them, one recognizes the true nature of one's own function in this creation, one becomes an active participant in this creation, and one progressively identifies oneself with the creation and the creator - The Self, Brahman.

In this relative world man and Devas are interdependent. They are nourished by one another. Men offer oblations to the gods; gods in return ensure men’s welfare by sending rain and other gifts. Thus a chain of mutual obligation binds together all created beings.
 
THOSE WHO ACT IN A SPIRIT OF SACRIFICE ARE SUPERIOR PERSONS
 
yajnashishtaashinah santo muchyante sarva kilbishaih
bhunjate te twagham paapaa  ye pachantyaatma kaaranaat // 3.13 //

The righteous who eat the remnants of the sacrifice are freed from all sins; but
those sinful ones who cook food only for their own sake, verily eat sin.
 
ACTION SETS THE WHEELS OF THE COSMOS GOING 

annaad bhavanti bhootani  parjanyaad anna sambhavah
yajnaad bhavati parjanyo  yajnah karma samudbhavah  // 3.14 //

From food all creatures are born; from rain food is produced; from sacrifice comes rain; sacrifice is born of action.  

karma brahmodbhavam viddhi brahmaakshara samudbhavam
tasmaat sarvagatam brahma  nityam yajne pratishthitam // 3.15 //

Know that action arises from the Vedas, and the Vedas from the Imperishable.
Therefore, the all pervading Vedas ever rest in sacrifice.

evam pravartitam chakram naanuvartayateeha yah
aghaayur indriyaaraamo  mogham paartha sa jeevati  // 3.16 //

He who does not follow the wheel thus set-in motion, but takes delight in the
senses, he lives in vain, O Arjuna.

In these verses (10 to 16) the Vedic conception of sacrifice as an inter-link
between God and man is set in the larger context of the interdependence of
beings in the cosmos. He who works for himself alone lives in vain.

TO BE CONTINUED......

Bhagavad Gita: Chapter 3 - Karma Yogah: Yoga Of Action
 
Here Lord Krishna categorically and comprehensively explains how it is the duty of each and every member of society to carry out their functions and  responsibilities in their respective stage of life according to the rules and
regulations of the society in which one lives. Lord explains why such duties
must be performed, what benefit is gained by performing them, what harm is
caused by not performing them, what actions lead to bondage and what actions
lead to salvation. 
 
In the previous Chapter Bhagavan advised that Arjuna's duty was to work without pre-occupying himself with its result and at the same time suggested that he should not be attached to inaction. He concluded His advice with the advocacy of the path of attaining the state of steady wisdom and Brahmi state by knowledge and renunciation. 
 
Arjuna feels confused by the Lord’s praise of righteous war (2.31-38) and the Buddhi Yoga i.e. equanimity of mind (2.49 & 50) as also about the man of steady wisdom in conclusion.

 WHY THEN WORK AT ALL? 
 
arjuna uvaacha
jyaayasee chet karmanaste mataa buddhir janaardana
tat kim karmani ghore maam niyojayasi keshava  // 3.1 //

Arjuna said
 If you think that knowledge is superior to action, O Janardana, why then do you ask me to engage in this terrible action, O Kesava?

vyaamishreneva vaakyena  buddhim mohayaseeva me
tadekam vada nishchitya  yena shreyo'ham aapnuyaam  // 3.2 //

With these apparently perplexing words you confuse my understanding, as it were; therefore, tell me definitely that one thing by which I may attain the Highest Goal. 

If Sankhya method of gaining wisdom is superior, then action is an irrelevance. In this confusion he asks Sri Krishna as to which of the paths he has to follow
for his self-development since he still believed that to fight against his people was a terrible action. 

LIFE IS WORK BUT THE NEED IS UNCONCERN FOR RESULTS 

sri bhagavaan uvaacha
loke'smin dwividha nishthaa puraa proktaa mayaanagha
jnaanayogena saankhyaanaam karmayogena yoginaam  // 3.3 //
  
Sri Bhagavan said
In this world there is a two-fold path, as I said before, O blameless One (Arjuna), the path of knowledge for men of contemplation and the path of work for men of action.
  
WHAT IS ACTIONLESSNESS? 
 
na karmanaam anaarambhaan naishkarmyam purusho’shnute 
na cha sannyaasanaad eva siddhim samadhigacchati // 3.4  //

 Not by abstention from work does a man reach actionlessness, nor by mere
  renunciation does he attain to perfection.

Action as it is generally understood is the outcome of want and desire. Actionlessness does not mean mere idling or abandoning of all actions.. If one is free from thoughts, wishes, likes and dislikes and has knowledge of the Self he can be said to have reached the state of actionlessness.  
 
WHY RENUNCIATION OF ACTION UNACCOMPANIED BY KNOWLEDGE
DOES NOT LEAD TO PERFECTION?

na hi kashchit kshanamapi jaatu tishthatyakarmakrit
kaaryate hyavashah karma sarvah prakritjair gunaih  // 3.5 //

Verily none can ever remain even for a moment without performing action; for everyone is made to act by the Gunas or qualities born of prakriti (nature), in spite of himself.
 
 While life remains, action is inevitable. Thinking is an act. Living is an act.  These acts cause  many effects.  To be free from desire, from the illusion of personal interest, is the true renunciation and not the physical abstention from activity.

karmendriyaani samyamya ya aaste manasaa smaran
indriyaarthaan vimoodhaatma mithyaachaarah sa uchyate // 3.6 //

He who restrains his organs of action, but continues to dwell in his mind on the
objects of the senses, deludes himself and is called a hypocrite. 
 
yastwindriyaani manasaa niyamyaarabhate'rjuna
karmendriyaih karmayogam  asaktah sa vishishyate // 3.7 //

But he who restrains his senses with his mind and directs his organs of action to work, with no feeling of attachment - he, O Arjuna, is indeed superior.

IMPORTANCE OF PERFORMING ALLOTTED DUTY

niyatam kuru karma twam karma jyaayo hyakarmanah
shareerayaatraa pi cha te  na prasiddhyed akarmanah  // 3.8 //
 
Do your allotted work; for action is superior to inaction. Even the bare maintenance of the body would not be possible if you remain inactive. 

Allotted action is one’s own duty as laid down in the scriptures to different persons in accordance with their inherited tendencies, the stage in life and the order in society. Non-performance of such bounden duties would mean inaction. The very fact of living involves several natural and unavoidable actions which have to be performed by all. Even bodily existence in health is just not possible if one has to live in complete inertia and inaction.

UNSELFISH ACTION DOES NOT CREATE BONDAGE
 
yajnaarthaat karmano'nyatra loko’yam karmabandhanah
tadartham karma kaunteya muktasangah samaachara  // 3.9 //

The world is in bondage to work unless they are performed for the sake of Yajna (sacrifice). Therefore, O Son of Kunti, give up attachment and do your work as  a sacrifice. 

All work is to be done in a spirit of sacrifice, for the sake of the Divine. Yajna
here means any unselfish action done with a pure motive. It is a self-sacrificing work undertaken in a spirit of self-dedication for the good of all. Such actions cannot be self-serving but self-liberating and do not bind the performer. An action which is not governed by the spirit of unselfishness binds one to worldliness, however glorious it may be.

TO BE CONTINUED......

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......

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......

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......

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 // 

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

SOUNDING OF THE CONCH SHELLS 

tasya sanjanayan harsham kuruvriddhah pitaamahah 
simhanaadam vinadyocchaih shankham dadhmau prataapavaan //1.12 //

Gita's Wide Appeal
 - deals with human problems  in human way
- adishankara (8th AD) wrote a commentary
 - people know more about it  than what it is about
 - Bhagavan Sri Krishna also
  says in the Gita (7.3) “Among thousands of men , one by chance aspires for
  perfection; even among those successful aspirants only one by chance knows    
  Me in essence.”

We have started a Learn and Share Series on Hindu Scriptures organized by USC Hindu Student Organization. This is a weekly meeting (occurring every tuesday) to discuss and understand the in-depth meaning of various Hindu Scriptures.

We will be beginning this series with Srimad Bhagavat Gita. We will be reading through each verse from each of the chapters  and understand its meaning and discuss on how it can apply to our day to day
life. 

The series will be handled by Swami Atmavidyananda, Religious Director at USC Office of Religious Life and Bharathwaj Nandakumar, Director of  Hindu Student Life.

Dates: Every Tuesday
Time: 7:30 - 8:30 pm
Location: Fishbowl Chapel
Event Link: http://www.facebook.com/events/551374231564000/