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Line 1: − Chapter2: (SANKYA YOGAM)+ − + − NITYA-ATMAA ASANGA KARMA-iHAA GOCHARAA SANKYA YOGADHEE : I − DWITHEE-YEH STHITADHEE LAKSHA PROKTHAA !TAN MOHA-SAANTHAYEH II − In the second chapter (Dwitee yeh), it was said (Proktaa) , to remove Arjuna's − agony (tan moha-saantayeh), two things (Gocharaah) − - Nitya Atmaa, Asanga Karmehaa - i.e Atma is eternal and body is temporary − & We should do our Karma unattached (Asanga Karmeha) to either − the results or the feeling of "ownership". Repeat: − Two "YOGAS" - Karma Yogam and Jnaana Yogam are mentioned here (we will hear this − two terms repeatedly going forward). − "Sankhya YogaDhee" - Sankya-Dee and Yoga-Dee . "Dee means Buddhi". − Sankhya - Buddhi ; − Jeevatma -is known as Sankhyam because it's perceived by Buddhi. − Sankhya-Dee :The Atma which is known/perceived by Buddhi. − Yoga-Dee: Yoga is KarmaYogam here; − Since this Chapter2 details the nature of indestructibility of Atma , it is known − as Sankya Yogam. − Sthita-Dee Laksha : Sthita Pragnya. Gnaana Nishtai (true Knowledge). What is the − point and benefit in knowing the nature of Atma? − We will get 'Gnaana-Nishtai" (ultimate knowledge). By knowing the Atma is Nityam − and Body is temporary and all Atma's are same, we will be blessed with true − and real knowledge. It will help us realize what is important and not. − Atma is nityam, knowing and realizing this eternal truth, if we do Karma Yoga, we − will achieve Atma-Saaksatkaram and Sthitadee-Laksha. − Now, we will get a question. In first chapter, Arjuna is refusing to fight and is − sad. So, what is the connection between Jnaana-yogam, Karma Yogam and − Arjuna's misery? Krishna is going to the root cause of Arjuna's moham(delusion), − hence is doing "Proktaa tan moha-saantayeh" (telling about the two − things to shed Arjuna's delusion). − In this chapter it is emphasized that the soul or Atman is everlasting or nithyam. − While body in which the soul is there is perishable, atman does not perish. − To realize this atman one requires wisdom or budhhi as the usual sensual organs − like eyes, ears, mouth, etc cannot perceive it. In Sanskrit sankya means wisdom − or budhhi and so the atman or soul is called Saankyam. This chapter, because it − details about the eternalness of atman, is called Saankya yoga and the previous − chapter was called Arjuna vishada yoga. By understanding the Atman�s permanency − and by performing one�s duty with detachment to the results one gets the − wisdom about the Atman or one gets Gyana. This is an important step. If one gets − proper perception of Atman, one will not be able to differentiate between − various persons as all differences such as old or young, male or female,short or − tall, literate or illiterate, rich or poor, etc. are related to body only. − Understanding − all souls or Atmas or equal is called Atman Saakshthkaram. This �seeing� or Atman − darisanam is very important in the next step of Gyana yoga. How the − baffled Arjuna is related to this realization of soul is all the second chapter. − Arjuna thinks that in the war he is going to kill his grand father and teacher and − others and Sri Krishna is going to tell how Arjuna cannot destroy the soul, by − diagnosing his problem in thinking, and suggesting proper remedy.Chapter2: (SANKYA YOGAM) − − − − In the second chapter (Dwitee yeh), it was said (Proktaa) , to remove Arjuna's − agony (tan moha-saantayeh), two things (Gocharaah) − - Nitya Atmaa, Asanga Karmehaa - i.e Atma is eternal and body is temporary − & We should do our Karma unattached (Asanga Karmeha) to either − the results or the feeling of "ownership". Repeat: − Two "YOGAS" - Karma Yogam and Jnaana Yogam are mentioned here (we will hear this − two terms repeatedly going forward). − "Sankhya YogaDhee" - Sankya-Dee and Yoga-Dee . "Dee means Buddhi". − Sankhya - Buddhi ; − Jeevatma -is known as Sankhyam because it's perceived by Buddhi. − Sankhya-Dee :The Atma which is known/perceived by Buddhi. − Yoga-Dee: Yoga is KarmaYogam here; − Since this Chapter2 details the nature of indestructibility of Atma , it is known − as Sankya Yogam. − Sthita-Dee Laksha : Sthita Pragnya. Gnaana Nishtai (true Knowledge). What is the − point and benefit in knowing the nature of Atma? − We will get 'Gnaana-Nishtai" (ultimate knowledge). By knowing the Atma is Nityam − and Body is temporary and all Atma's are same, we will be blessed with true − and real knowledge. It will help us realize what is important and not. − Atma is nityam, knowing and realizing this eternal truth, if we do Karma Yoga, we − will achieve Atma-Saaksatkaram and Sthitadee-Laksha. − Now, we will get a question. In first chapter, Arjuna is refusing to fight and is − sad. So, what is the connection between Jnaana-yogam, Karma Yogam and − Arjuna's misery? Krishna is going to the root cause of Arjuna's moham(delusion), − hence is doing "Proktaa tan moha-saantayeh" (telling about the two − things to shed Arjuna's delusion). − In this chapter it is emphasized that the soul or Atman is everlasting or nithyam. − While body in which the soul is there is perishable, atman does not perish. − To realize this atman one requires wisdom or budhhi as the usual sensual organs − like eyes, ears, mouth, etc cannot perceive it. In Sanskrit sankya means wisdom − or budhhi and so the atman or soul is called Saankyam. This chapter, because it − details about the eternalness of atman, is called Saankya yoga and the previous − chapter was called Arjuna vishada yoga. By understanding the Atman�s permanency − and by performing one�s duty with detachment to the results one gets the − wisdom about the Atman or one gets Gyana. This is an important step. If one gets − proper perception of Atman, one will not be able to differentiate between − various persons as all differences such as old or young, male or female,short or − tall, literate or illiterate, rich or poor, etc. are related to body only. − Understanding − all souls or Atmas or equal is called Atman Saakshthkaram. This �seeing� or Atman − darisanam is very important in the next step of Gyana yoga. How the − baffled Arjuna is related to this realization of soul is all the second chapter. − Arjuna thinks that in the war he is going to kill his grand father and teacher and − others and Sri Krishna is going to tell how Arjuna cannot destroy the soul, by − diagnosing his problem in thinking, and suggesting proper remedy. − + − + − + − + − + − + − + − + − + − + − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − Line 161:
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Editing
== अध्यायसारः ॥ Summary of the Second Chapter ==
Summary of Chapter 2 is in Gitaartha Sangraha (sloka6)
Summary of Chapter 2 is in Gitaartha Sangraha (sloka6) NITYA-ATMAA ASANGA KARMA-iHAA GOCHARAA SANKYA YOGADHEE : I DWITHEE-YEH STHITADHEE LAKSHA PROKTHAA !TAN MOHA-SAANTHAYEH II
Summary of Chapter 2 is in Gitaartha Sangraha (sloka6)
NITYA-ATMAA ASANGA KARMA-iHAA GOCHARAA SANKYA YOGADHEE : I
DWITHEE-YEH STHITADHEE LAKSHA PROKTHAA !TAN MOHA-SAANTHAYEH II
2-1:
In the second chapter (Dwitee yeh), it was said (Proktaa) , to remove Arjuna's agony (tan moha-saantayeh), two things (Gocharaah)- Nitya Atmaa, Asanga Karmehaa - i.e Atma is eternal and body is temporary & We should do our Karma unattached (Asanga Karmeha) to either the results or the feeling of "ownership". Repeat: Two "YOGAS" - Karma Yogam and Jnaana Yogam are mentioned here (we will hear this two terms repeatedly going forward). "Sankhya YogaDhee" - Sankya-Dee and Yoga-Dee . "Dee means Buddhi". Sankhya - Buddhi ; Jeevatma -is known as Sankhyam because it's perceived by Buddhi. Sankhya-Dee :The Atma which is known/perceived by Buddhi. Yoga-Dee: Yoga is KarmaYogam here; Since this Chapter2 details the nature of indestructibility of Atma , it is known as Sankya Yogam.
sanjaya uvaca
tam tatha kripaya-avistam asru-purna akule-iksanam
Sthita-Dee Laksha : Sthita Pragnya. Gnaana Nishtai (true Knowledge). What is the point and benefit in knowing the nature of Atma? We will get 'Gnaana-Nishtai" (ultimate knowledge). By knowing the Atma is Nityam and Body is temporary and all Atma's are same, we will be blessed with true and real knowledge. It will help us realize what is important and not. Atma is nityam, knowing and realizing this eternal truth, if we do Karma Yoga, we will achieve Atma-Saaksatkaram and Sthitadee-Laksha.
visidantam idam vakyam uvaca madhusudanah
This chapter starts with Sanjaya uvacha Sanjaya speaks. In the � last chapter when
Now, we will get a question. In first chapter, Arjuna is refusing to fight and is sad. So, what is the connection between Jnaana-yogam, Karma Yogam and Arjuna's misery? Krishna is going to the root cause of Arjuna's moham(delusion), hence is doing "Proktaa tan moha-saantayeh" (telling about the two things to shed Arjuna's delusion). In this chapter it is emphasized that the soul or Atman is everlasting or nithyam. While body in which the soul is there is perishable, atman does not perish. To realize this atman one requires wisdom or budhhi as the usual sensual organs like eyes, ears, mouth, etc cannot perceive it. In Sanskrit sankya means wisdom or budhhi and so the atman or soul is called Saankyam. This chapter, because it details about the eternalness of atman, is called Saankya yoga and the previous chapter was called Arjuna vishada yoga. By understanding the Atman s permanency and by performing one s duty with detachment to the results one gets the wisdom about the Atman or one gets Gyana. This is an important step. If one gets proper perception of Atman, one will not be able to differentiate between various persons as all differences such as old or young, male or female,short or tall, literate or illiterate, rich or poor, etc. are related to body only. Understanding all souls or Atmas or equal is called Atman Saakshthkaram. This seeing or Atman darisanam is very important in the next step of Gyana yoga. How the baffled Arjuna is related to this realization of soul is all the second chapter. Arjuna thinks that in the war he is going to kill his grand father and teacher and others and Sri Krishna is going to tell how Arjuna cannot destroy the soul, by diagnosing his problem in thinking, and suggesting proper remedy.
the last 47th sloka also started with Sanjaya uvacha and again here also
same words. Why? Reason is it is the start of a new chapter and we should not
== विषयविस्तारः || Subject Matter ==
mistake this as again Sri Krishna or Arjuna is speaking; but Sanjaya is
2-1: sanjaya uvaca tam tatha kripaya-avistam asru-purna akule-iksanam visidantam idam vakyam uvaca madhusudanah
continuing and so Sage Vyasa reminds that Sanjaya is speaking:
With Compassion, he was suffering (Kripaya avistam) and in tears(asru-purna) ,
This chapter starts with Sanjaya uvacha Sanjaya speaks. In the last chapter when the last 47th sloka also started with Sanjaya uvacha and again here also same words. Why? Reason is it is the start of a new chapter and we should not mistake this as again Sri Krishna or Arjuna is speaking; but Sanjaya is continuing and so Sage Vyasa reminds that Sanjaya is speaking: With Compassion, he was suffering (Kripaya avistam) and in tears(asru-purna) , akula (depressed) ,visidantam(lamenting) - To this suffering Arjuna, Krishna (ala Madhusudanah) spoke as follows (in subsequent slokas). One should be detached from everything i.e when one is separated from good things etc, there should be no feeling of dejection or sorrow. It should be considered as a "Iccha" of the Lord. So, being overcome by compassion and that too for the wrong reasons(i,e sympathy for wicked like Duryodhana etc) and wrong people was wrong on the part of Arjuna. Lord Madhusudhanah i.e Krishna is so called because he vaniqushed evil asuras Madhu and Kaitabhara. In us too, there are two asuras called Kaama and Krodha (attachment and Anger) which are always alive and kicking and we should surrender to the feet of the lord to vanquist these two deadly asuras within us, just like Arjuna did. In addition, we should shed two of the gunas (Rajas and Tamas) and develop within us Sattva Gunam. THis is also referred in the pasuram by Tirumangai Azhwar (Out of 3, shed 2 and develop 1). Incidentally this series of pasurams is, where Azhwar structures the pasurams in a Numeric progressive sequence. Madhusoodana is used to denote Sri Krishna. Two demons Madhu and Kaitapa were creating lots of hardships to all and they were killed by the Lord and got the name Madhusoodana or Kaitapasoodana. The Lord has destroyed twins like Ravana- Kumbakarna, Sisupala-Dhandhavaktra, Hiranya- Hiranyaksha, etc. Underlying these,it is to be noted that the Lord is destroying someone also. They are Kama [the desire after materials] and Krodha [the anger arising when the desire is not fulfilled]. It can also be Rajo guna [the mental state of anger and pride] or Thamo guna [the mental state of ignorance or drowsy]. So Sri Krishna destroys these twin evil qualities and so He is aptly addressed Madhusoodana. The three qualities, which always are sticking to our character, are Satva, Rajo and Thamas behavior. Satva quality induces clarity, enthusiasm and hard work. Rajo quality brings out desire and the resultant anger and condemning others. Thamas quality gives raise
akula (depressed) ,visidantam(lamenting) - To this suffering Arjuna,
Krishna (ala Madhusudanah) spoke as follows (in subsequent slokas).
One should be detached from everything i.e when one is separated from good things
etc, there should be no feeling of
dejection or sorrow. It should be considered as a "Iccha" of the Lord. So, being
overcome by compassion and that too for the
wrong reasons(i,e sympathy for wicked like Duryodhana etc) and wrong people was
wrong on the part of Arjuna.
Lord Madhusudhanah i.e Krishna is so called because he vaniqushed evil asuras
Madhu and Kaitabhara.
In us too, there are two asuras called Kaama and Krodha (attachment and Anger)
which are always alive and kicking and we
should surrender to the feet of the lord to vanquist these two deadly asuras
within us, just like Arjuna did.
In addition, we should shed two of the gunas (Rajas and Tamas) and develop within
us Sattva Gunam. THis is also referred
in the pasuram by Tirumangai Azhwar (Out of 3, shed 2 and develop 1). Incidentally
this series of pasurams is, where Azhwar
structures the pasurams in a Numeric progressive sequence.
Madhusoodana is used to denote Sri Krishna. Two demons Madhu and Kaitapa were
creating lots of hardships to all and they were killed by the Lord and got the
name Madhusoodana or Kaitapasoodana. The Lord has destroyed twins like Ravana-
Kumbakarna, Sisupala-Dhandhavaktra, Hiranya- Hiranyaksha, etc. Underlying these,it
is to be noted that the Lord is destroying someone also. They are Kama [the desire
after materials] and Krodha [the anger arising when the desire is not fulfilled].
It can also be Rajo guna [the mental state of anger and pride] or Thamo guna [the
mental state of ignorance or drowsy]. So Sri Krishna destroys these twin
evil qualities and so He is aptly addressed Madhusoodana. The three qualities,
which always are sticking to our character, are Satva, Rajo and Thamas behavior.
Satva quality induces clarity, enthusiasm and hard work. Rajo quality brings out
desire and the resultant anger and condemning others. Thamas quality gives raise
to drowsiness, sleepishness, ignorance and laziness. So it is necessary for us to
to drowsiness, sleepishness, ignorance and laziness. So it is necessary for us to
encourage Satva quality and destroy the other two evil qualities to maintain a
encourage Satva quality and destroy the other two evil qualities to maintain a
flatly refuses and wants to remain as a servant to Sri Rama. Then Sri Rama called
flatly refuses and wants to remain as a servant to Sri Rama. Then Sri Rama called
Bharatha and told His intention to crown Bharatha as deputy. Bharatha said if that
Bharatha and told His intention to crown Bharatha as deputy. Bharatha said if that
was Sri Rama s order he would accept it. Now if we examine � the acts of both,
was Sri Rama s order he would accept it. Now if we examine the acts of both,
Lakshmana, though was having a noble trait, wanted to serve Sri Rama no matter
Lakshmana, though was having a noble trait, wanted to serve Sri Rama no matter
what Sri Rama wanted him to do. Whereas, Bharatha was totally detached and
what Sri Rama wanted him to do. Whereas, Bharatha was totally detached and
kutas tva kasmalam idam visame samupasthitam
kutas tva kasmalam idam visame samupasthitam
anarya-justam asvargyam akirti-karam arjuna
anarya-justam asvargyam akirti-karam arjuna
Arjuna! How these inferior thoughts have grabbed you. They do not fit higher
[thinking] persons nor lead to higher worlds nor bring fame�.
[thinking] persons nor lead to higher worlds nor bring fame .
This is a SUPER Slokam of exhortation , where the Lord chides Arjuna for running
This is a SUPER Slokam of exhortation , where the Lord chides Arjuna for running
away from his true calling as a warrior.
away from his true calling as a warrior.
life
life
with braveness and cheerfulness.
with braveness and cheerfulness.
Sri Krishna calls Arjuna, Paranthapa or one who creates fear in his enemies�
Sri Krishna calls Arjuna, Paranthapa or one who creates fear in his enemies
hearts. When Arjuna is on the chariot and takes his bow the enemies will
hearts. When Arjuna is on the chariot and takes his bow the enemies will
shiver out of fear. Is that Arjuna, who has to lead the army is perturbed? Then
shiver out of fear. Is that Arjuna, who has to lead the army is perturbed? Then
is going to protect them? Sri Krishna asks him to get up. Any person
is going to protect them? Sri Krishna asks him to get up. Any person
mentally weak could be encouraged to his self by these 2nd and 3rd slokas of 2nd
mentally weak could be encouraged to his self by these 2nd and 3rd slokas of 2nd
chapter. God s advice rich in meaning has the � power to wake up
chapter. God s advice rich in meaning has the power to wake up
anyone from gloom and depression and make him cheerful. Elders� advice can dispel
anyone from gloom and depression and make him cheerful. Elders advice can dispel
darkness and gloom.
darkness and gloom.
Arjuna was addressed as "the son of Prtha," who happened to be the sister of
Arjuna was addressed as "the son of Prtha," who happened to be the sister of
from the war in spite of all encouragement from Sri Krishna. Now in the 4th
from the war in spite of all encouragement from Sri Krishna. Now in the 4th
sloka he asks Sri Krishna:
sloka he asks Sri Krishna:
Arjuna said: Oh! Killer of enemies! Oh! Killer of Madhu! How � can I attack with
Arjuna said: Oh! Killer of enemies! Oh! Killer of Madhu! How can I attack with
arrows in battle Bhishma and Drona, who are worthy of my worship?�
arrows in battle Bhishma and Drona, who are worthy of my worship?
He says, in this war (Sankhye), how (katham) can face Bhishma and Drona , how can
He says, in this war (Sankhye), how (katham) can face Bhishma and Drona , how can
i attack them with Arrows (isubhih pratiyotsyami), they who are worthy of my
i attack them with Arrows (isubhih pratiyotsyami), they who are worthy of my
reality of God, the Supreme Being. So by earlier analogy teacher is greater for
reality of God, the Supreme Being. So by earlier analogy teacher is greater for
having made
having made
us to realize the most important in life. But it is God�s design that we reach a
us to realize the most important in life. But it is God s design that we reach a
suitable teacher. Therefore from one angle teacher is greater and from another
suitable teacher. Therefore from one angle teacher is greater and from another
side God is greater.
side God is greater.
That is why there is a saying that there is no god above teacher. Sri Madurakavi
That is why there is a saying that there is no god above teacher. Sri Madurakavi
Alwar also reflects this in his � kanninun chiruthambu�. He says � thevu
Alwar also reflects this in his kanninun chiruthambu . He says thevu
matrariyen kurugur nambi��
matrariyen kurugur nambi
He regards Sri Nammalwar, his guru as god unto him. God may not forgive one for
He regards Sri Nammalwar, his guru as god unto him. God may not forgive one for
the sins committed; but the teacher not only ignores one�s sins but also guides
the sins committed; but the teacher not only ignores one s sins but also guides
one in the vision
one in the vision
of the Supreme Being. Upanishad says � regard mother as god, regard father as god,
of the Supreme Being. Upanishad says regard mother as god, regard father as god,
regard teacher as god, regard guests as god.� This is the confusion Arjuna is
regard teacher as god, regard guests as god. This is the confusion Arjuna is
entangled
entangled
in- whether to regard the advice of the God and act or whether to worship his
in- whether to regard the advice of the God and act or whether to worship his
bhun-jiya bhogAn! rudhira-pradigdhan
bhun-jiya bhogAn! rudhira-pradigdhan
In the last sloka Arjuna asked how he could afford to kill Bheeshma, Drona and
In the last sloka Arjuna asked how he could afford to kill Bheeshma, Drona and
others. The word others include Kauravas viz Duryodana and � � his brothers. For
others. The word others include Kauravas viz Duryodana and his brothers. For
this Sri Krishna
this Sri Krishna
is posing a question seemingly. If Arjuna runs away from the war, what will he do
is posing a question seemingly. If Arjuna runs away from the war, what will he do
considered
considered
by the Pandavas as a shame. Then how are they going to take this forest life if he
by the Pandavas as a shame. Then how are they going to take this forest life if he
ran away from the war? Sri Krishna apparently asks this and so Arjuna�s reply is
ran away from the war? Sri Krishna apparently asks this and so Arjuna s reply is
accordingly in sloka 5: "Arjuna says it is better for him to beg and live rather
accordingly in sloka 5: "Arjuna says it is better for him to beg and live rather
than killing great personalities like Bhishma and his guru Drona. If these
than killing great personalities like Bhishma and his guru Drona. If these
all property. Also, by abandoning his dharma of protection of his people and
all property. Also, by abandoning his dharma of protection of his people and
gifting the kingdom to wicked
gifting the kingdom to wicked
people will make him a great sinner and ensure hell after death. So Sri Krishna�s
people will make him a great sinner and ensure hell after death. So Sri Krishna s
rebuttal was either way hell only if Arjuna refused to fight.
rebuttal was either way hell only if Arjuna refused to fight.
By fighting and recapturing the kingdom he can lead a normal life in this world.
By fighting and recapturing the kingdom he can lead a normal life in this world.
established the moral ethics of kshathriya in the war, he will be awarded heaven
established the moral ethics of kshathriya in the war, he will be awarded heaven
after death. So
after death. So
instead of Arjuna�s imagination as either way hell for him, Sri Krishna�s argument
instead of Arjuna s imagination as either way hell for him, Sri Krishna s argument
is that by fighting it will be either way heaven for Arjuna.
is that by fighting it will be either way heaven for Arjuna.
Arjuna preferred begging to killing those noble teachers. Perhaps he was reminding
Arjuna preferred begging to killing those noble teachers. Perhaps he was reminding
na-cah-etad vidmah, kataran-no-gariyah! yad va jayemah! yadi-va-no jaye-yuhu!
na-cah-etad vidmah, kataran-no-gariyah! yad va jayemah! yadi-va-no jaye-yuhu!
yan-eva hatva, na jiji-visamah! teh-avasthitah pramukhe dhartarastrah
yan-eva hatva, na jiji-visamah! teh-avasthitah pramukhe dhartarastrah
[Uncertainity in the battle and so] whether winning or losing is better for us.
When not interested to live by killing these children of Dhridhrashtra, the same
When not interested to live by killing these children of Dhridhrashtra, the same
persons are arrayed
persons are arrayed
against us�. Bhagavat Gita has a reputation that a recitation of a chapter or half
against us . Bhagavat Gita has a reputation that a recitation of a chapter or half
of it or a sloka in a chapter or half or even quarter of a sloka will accumulate
of it or a sloka in a chapter or half or even quarter of a sloka will accumulate
punya. This is to
punya. This is to
2-7:
2-7:
kaarpanya-dosoh-upahata-svabhavah , prcchami-tvam dharma-sammudha-cetah
kaarpanya-dosoh-upahata-svabhavah , prcchami-tvam dharma-sammudha-cetah
yac sreyah-syan niscitam bruhi tan me! shishyas te ham � saadhi maam tvam
yac sreyah-syan niscitam bruhi tan me! shishyas te ham saadhi maam tvam
prapannam
prapannam
Taken over by the cowardice and losing my bravery, I ask you to tell me for
certain what is upright for me. I am your disciple surrendered unto you�
certain what is upright for me. I am your disciple surrendered unto you
svabhavam ->Dairyam; Karpanya dosam -> Cowardice due to; tvam- You(kannan),
svabhavam ->Dairyam; Karpanya dosam -> Cowardice due to; tvam- You(kannan),
prchaami->asking, what is dharma, adharma-> dharam sammudaha
prchaami->asking, what is dharma, adharma-> dharam sammudaha
a fire and the waves come down to the shore, similarly the jeevatma's refuge
a fire and the waves come down to the shore, similarly the jeevatma's refuge
is the Lord.
is the Lord.
From this it is clear that only the Supreme Being can remove a person�s perpetual
From this it is clear that only the Supreme Being can remove a person s perpetual
ignorance. This is what Alwar also declares in his hymns. Just as a river moves
ignorance. This is what Alwar also declares in his hymns. Just as a river moves
toward a distant
toward a distant
of the Supreme Being is
of the Supreme Being is
called a kripana. Ignorance of the knowledge of God or the relationship between
called a kripana. Ignorance of the knowledge of God or the relationship between
one s soul and Paramatma, will not make a person learned even � if he has acquired
one s soul and Paramatma, will not make a person learned even if he has acquired
thousands of various other subjects, says Swami Vedanta Desika. "Vidyaanan silpa
thousands of various other subjects, says Swami Vedanta Desika. "Vidyaanan silpa
nai punyam".
nai punyam".
idling or remain inactive; but take all out efforts with the realization that He
idling or remain inactive; but take all out efforts with the realization that He
is the prime mover
is the prime mover
behind one�s actions. This leads to humility. So now Arjuna surrenders to Sri
behind one s actions. This leads to humility. So now Arjuna surrenders to Sri
Krishna for remedy, like a person resorting to the family doctor who knows the
Krishna for remedy, like a person resorting to the family doctor who knows the
history of the patient
history of the patient
and so could suggest the right remedy. And who else is better equipped than Sri
and so could suggest the right remedy. And who else is better equipped than Sri
Krishna, Who after all is Arjuna�s cousin and Who knows Arjuna too well?
Krishna, Who after all is Arjuna s cousin and Who knows Arjuna too well?
Sometimes we also approach elders and seek their advice, but later act according
Sometimes we also approach elders and seek their advice, but later act according
to our wishes. To dispel that thought in Sri Krishna, Arjuna says he is His sishya
to our wishes. To dispel that thought in Sri Krishna, Arjuna says he is His sishya
significance of these literatures.
significance of these literatures.
Worry lines appear on the forehead. But a person who has understood the God will
Worry lines appear on the forehead. But a person who has understood the God will
have no such lines on the forehead. Thus Sanatkumara dispelled Narada�s worries.
have no such lines on the forehead. Thus Sanatkumara dispelled Narada s worries.
So one should
So one should
never get worried. Hanuman, when dispatched for searching Sri Sita was wondering
never get worried. Hanuman, when dispatched for searching Sri Sita was wondering
Krishna and stops talking with a final say that he will not fight. Sanjaya, who is
Krishna and stops talking with a final say that he will not fight. Sanjaya, who is
narrating alive the
narrating alive the
happenings on the battlefield to King Dhridharashtra, exclaims with the word �ha�.
happenings on the battlefield to King Dhridharashtra, exclaims with the word ha .
Because he is surprised that a great warrior Arjuna is declaring he will not
Because he is surprised that a great warrior Arjuna is declaring he will not
fight.
fight.
tam uvaca hrishikeshah prahasann iva bharata
tam uvaca hrishikeshah prahasann iva bharata
senayor ubhayor madhye visidantam idam vacah
senayor ubhayor madhye visidantam idam vacah
Oh! Bhaaratha [Dhridharashtra] standing in between the two � armies, Hrishikesa
Oh! Bhaaratha [Dhridharashtra] standing in between the two armies, Hrishikesa
[Sri Krishna] with a smile spoke these words to the grieved [Arjuna]�
[Sri Krishna] with a smile spoke these words to the grieved [Arjuna]
In response to Arjuna's request, Krishna responded with a Smile and started
In response to Arjuna's request, Krishna responded with a Smile and started
speaking. Lord's reason to smile are multifold here. One is, he knows all that
speaking. Lord's reason to smile are multifold here. One is, he knows all that
Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill
Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill
the Kauravas and now
the Kauravas and now
he says he is feeling compassion. Next, the smile on Sri Krishna�s face also could
he says he is feeling compassion. Next, the smile on Sri Krishna s face also could
mean the lecture He is going to deliver. If a lecturer wants proper attendance
mean the lecture He is going to deliver. If a lecturer wants proper attendance
from the listeners, he
from the listeners, he
the war commenced, Sri Krishna was sent as an emissary to explore the possibility
the war commenced, Sri Krishna was sent as an emissary to explore the possibility
of stopping the war.
of stopping the war.
Then He was requested to participate in the war as Arjuna s � chariot driver. Now
Then He was requested to participate in the war as Arjuna s chariot driver. Now
Arjuna is at His feet requesting for advice. Also Sanjaya is narrating the
Arjuna is at His feet requesting for advice. Also Sanjaya is narrating the
incident and hints to
incident and hints to
asocyan anvasocas tvam prajna-vadams ca bhasase
asocyan anvasocas tvam prajna-vadams ca bhasase
gatasun agatasums ca nanusocanti panditah
gatasun agatasums ca nanusocanti panditah
Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the
same time your words show ignorance�
same time your words show ignorance
tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas ->
tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas ->
you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned
you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned
constantly changes its form and can never be drstroyed.
constantly changes its form and can never be drstroyed.
The second category is Chit, which means that which has the intelligence. It is
The second category is Chit, which means that which has the intelligence. It is
also called Jeevatma or sometimes Atman. It is recognized by the �I� in us. With
also called Jeevatma or sometimes Atman. It is recognized by the I in us. With
that intelligence
that intelligence
only we recognize various things around us. That is Chit recognizes Achit. So a
only we recognize various things around us. That is Chit recognizes Achit. So a
the two. Apart from these two, a third is there and is called Iswara. Sri Krishna
the two. Apart from these two, a third is there and is called Iswara. Sri Krishna
brings out all these three entities in the 12th sloka. He mentions about Him as
brings out all these three entities in the 12th sloka. He mentions about Him as
I [aham] and
Arjuna as �you� and others by �they�. Sri Krishna represents Paramatma and He is
Arjuna as you and others by they . Sri Krishna represents Paramatma and He is
unique. Jeevatma are many and are represented by Arjuna and all others. All
unique. Jeevatma are many and are represented by Arjuna and all others. All
materials are Achit.
materials are Achit.
We can see in Sri Vaishnava sanyasins carry tridhandam or three sticks bundled
We can see in Sri Vaishnava sanyasins carry tridhandam or three sticks bundled
together. This is to indicate the thatvathrayam. We find that Chit is there to
together. This is to indicate the thatvathrayam. We find that Chit is there to
enjoy all Achits. �I � is there
enjoy all Achits. I is there
to enjoy the sweet drink or the sandal fragrance. Then, where is the need for a
to enjoy the sweet drink or the sandal fragrance. Then, where is the need for a
third entity, Iswara or God? Then there is the third force that controls both Chit
third entity, Iswara or God? Then there is the third force that controls both Chit
hand is never subject to any change, natural or artificial, temporary or
hand is never subject to any change, natural or artificial, temporary or
permanent. That is why in
permanent. That is why in
Sri Vishnu sahasranama it is said � avikaraya sudhdhaya nithyaya paramathmane..�
Sri Vishnu sahasranama it is said avikaraya sudhdhaya nithyaya paramathmane..
This is a fundamental principle to be always kept in mind.
This is a fundamental principle to be always kept in mind.
The basis for the existence for Paramatma can be made through analogies.
The basis for the existence for Paramatma can be made through analogies.
Similarly, there is a difference between Jeevatma and Paramatma along this three
Similarly, there is a difference between Jeevatma and Paramatma along this three
bedhams. Paramatma and jeevatma both have intelligence or gyana, but the
bedhams. Paramatma and jeevatma both have intelligence or gyana, but the
jeevatma s
intelligence is limited by the body it resides. So, here we see sajatiya bedam.
intelligence is limited by the body it resides. So, here we see sajatiya bedam.
Bramham or Paramatma has wisdom and the objects and materials we see do not
Bramham or Paramatma has wisdom and the objects and materials we see do not
Gunam, Tirumeni etc (Nirguna Brahamam) is incorrect.
Gunam, Tirumeni etc (Nirguna Brahamam) is incorrect.
2.13.
2.13.
dehino �smin yatha dehe kaumaram yauvanam jara
dehino smin yatha dehe kaumaram yauvanam jara
tatha dehantara-praptir dhiras tatra na muhyati
tatha dehantara-praptir dhiras tatra na muhyati
"As the embodied soul continuously passes, in this body, from boyhood to youth to
"As the embodied soul continuously passes, in this body, from boyhood to youth to
such a change.".
such a change.".
We have seen that Bramham, Chit and Achit as the thatvathrayam and their
We have seen that Bramham, Chit and Achit as the thatvathrayam and their
relationship and differences. Sri Krishna tries to clear the doubt in Arjuna�s
relationship and differences. Sri Krishna tries to clear the doubt in Arjuna s
mind and tells that Atman is
mind and tells that Atman is
eternal and cannot be destroyed. Body is required and we have to take care of it
eternal and cannot be destroyed. Body is required and we have to take care of it
tragedy.
tragedy.
Sri Krishna says a brave man will not brood and lament. We see deaths and births.
Sri Krishna says a brave man will not brood and lament. We see deaths and births.
The great philosopher Adi Sankara says punarabi jananam punarabi � maranam��It is a
The great philosopher Adi Sankara says punarabi jananam punarabi maranam It is a
cycle, with
cycle, with
births and deaths repeating. A soul can get released from this cycle only by
births and deaths repeating. A soul can get released from this cycle only by
uttering Sri Govinda�s name, says Adi Sankara. Atman as such is not born. When it
uttering Sri Govinda s name, says Adi Sankara. Atman as such is not born. When it
contacts and resides in
contacts and resides in
a body we call it birth. When the same atman departs from the body it was
a body we call it birth. When the same atman departs from the body it was
to body also and so there should be no room for worry and concern. A person with
to body also and so there should be no room for worry and concern. A person with
such attitude is called dheera.
such attitude is called dheera.
After listening to this explanation , the Lord expects arjuna to reply as �I
After listening to this explanation , the Lord expects arjuna to reply as I
accept that the body is perishable and the soul is permanent . But the soul is not
accept that the body is perishable and the soul is permanent . But the soul is not
divorced from the body .
divorced from the body .
I have to bear the suffering due to arrows piercing my body and that of others who
I have to bear the suffering due to arrows piercing my body and that of others who
are dear to me . How then do you justify this war with respect to the degree of
are dear to me . How then do you justify this war with respect to the degree of
suffering caused ?�
suffering caused ?
This question is answered by the lord in the subsequent slokas .
This question is answered by the lord in the subsequent slokas .
2.14.
2.14.
matra-sparshas tu kaunteya ! sitosna-sukha-duhkha-dah
matra-sparshas tu kaunteya ! sitosna-sukha-duhkha-dah
agama payino anityaH ! tams-� titikshasva bharata
agama payino anityaH ! tams- titikshasva bharata
"O son of Kunti, the cold and heat and happiness and distress, are transient. They
"O son of Kunti, the cold and heat and happiness and distress, are transient. They
arise from sense perception, O scion of Bharata, and one must learn to tolerate
arise from sense perception, O scion of Bharata, and one must learn to tolerate
another. They are able to tell what was the previous birth and what the future
another. They are able to tell what was the previous birth and what the future
birth would be.
birth would be.
If one cultivates one�s knowledge, one can also know all these abstract
If one cultivates one s knowledge, one can also know all these abstract
happenings. So Sri Krishna says that just because Arjuna did not know the traverse
happenings. So Sri Krishna says that just because Arjuna did not know the traverse
from one body to another,
from one body to another,
elements. The five elements are earth, water, fire, air and space [prithvi, appu,
elements. The five elements are earth, water, fire, air and space [prithvi, appu,
agni, vayu and akasam]. Each of these has a unique characteristic. These
agni, vayu and akasam]. Each of these has a unique characteristic. These
characteristics are called the thanmathras. Smell or gandham is earth�s feature.
characteristics are called the thanmathras. Smell or gandham is earth s feature.
Taste or rasam is of water. Appearance or roopam is of fire. Touch or sparsam is
Taste or rasam is of water. Appearance or roopam is of fire. Touch or sparsam is
of air and sound or shabdam is of space. Each of these thanmathras are felt by
of air and sound or shabdam is of space. Each of these thanmathras are felt by
Every person will have to endure what he must . A brahmin or priest who does
Every person will have to endure what he must . A brahmin or priest who does
rituals has to observe severe austerities , suffer from hunger and thirst till the
rituals has to observe severe austerities , suffer from hunger and thirst till the
ritual is completed. Similarly what arjuna is doing is a ritual � a ritual for
ritual is completed. Similarly what arjuna is doing is a ritual a ritual for
justice . Besides , arjuna is the son of kunti whose fore fathers were great
justice . Besides , arjuna is the son of kunti whose fore fathers were great
warriors. Arjuna is the descendant of bharatha , another great warrior . Is it
warriors. Arjuna is the descendant of bharatha , another great warrior . Is it
this "the body is perishable , the soul is constant."
this "the body is perishable , the soul is constant."
Sva:mi Para:shara said , "tasma:t vigna:namruthe: kinchith kacitkada:ciddvija
Sva:mi Para:shara said , "tasma:t vigna:namruthe: kinchith kacitkada:ciddvija
vastuja:tam sadbha:vam e:vam bhavato: mayo:� kto: gna:nam yatha:
vastuja:tam sadbha:vam e:vam bhavato: mayo: kto: gna:nam yatha:
satyamasatyamanyata". [Meaning : "O Twice born(or brahmin) , it is a straight
satyamasatyamanyata". [Meaning : "O Twice born(or brahmin) , it is a straight
conclusion barring the soul there is no other quantity even in meagre measure that
conclusion barring the soul there is no other quantity even in meagre measure that
sagnya:mupaiti vai | pariNa:madi sambhu:ta:m tat vastu nrupa taccha kim ?
sagnya:mupaiti vai | pariNa:madi sambhu:ta:m tat vastu nrupa taccha kim ?
" [Meaning: "Which is that O king , that over the periods of change undergoes no
" [Meaning: "Which is that O king , that over the periods of change undergoes no
modification in terms of its identity (i.e.. it receives no names) ?" � the
modification in terms of its identity (i.e.. it receives no names) ?" the
implication being the soul.
implication being the soul.
The Lord Himself says in 2-18 , "antavanta ime: de:ha:h" [Meaning: These bodies
The Lord Himself says in 2-18 , "antavanta ime: de:ha:h" [Meaning: These bodies
is not like the body, which perishes. So, to establish the superiority of atman,
is not like the body, which perishes. So, to establish the superiority of atman,
destructible body is
destructible body is
compared. Just as we come across dos and don ts in our daily � life, two types of
compared. Just as we come across dos and don ts in our daily life, two types of
examples were needed to show the indestructible quality of atman and so comparison
examples were needed to show the indestructible quality of atman and so comparison
with body was
with body was
2.20.
2.20.
na jAyate mriyate va kadacit ! nAyam bhutva bhavita va na bhuyah !
na jAyate mriyate va kadacit ! nAyam bhutva bhavita va na bhuyah !
ajo nityah sasvato yam purano ! na hanyate � hanyamAne sarire !
ajo nityah sasvato yam purano ! na hanyate hanyamAne sarire !
"For the soul there is neither birth nor death at any time. He was not born at the
"For the soul there is neither birth nor death at any time. He was not born at the
time of kalpa, does not disappear at the end of kalpa. He is unborn, eternal,
time of kalpa, does not disappear at the end of kalpa. He is unborn, eternal,
determined by its past karma. If the wisdom is, let us say, 0%, it resides in an
determined by its past karma. If the wisdom is, let us say, 0%, it resides in an
inanimate body like pillar. A slightly higher intellectual makes the soul to take
inanimate body like pillar. A slightly higher intellectual makes the soul to take
a bird s body or animal s body. More wisdom makes the soul to take � � bodies of human
a bird s body or animal s body. More wisdom makes the soul to take bodies of human
beings or devas or even a Brahma. So the ranking of the knowledge decides the body
beings or devas or even a Brahma. So the ranking of the knowledge decides the body
that soul will be residing. The up and down in gyana or wisdom is only found in
that soul will be residing. The up and down in gyana or wisdom is only found in
realization that the atman is everlasting and the body only perishes.
realization that the atman is everlasting and the body only perishes.
2-22:
2-22:
vAsamsi jirnani yatha vihaya navani grhnati naro �parani
vAsamsi jirnani yatha vihaya navani grhnati naro parani
tatha sarirani vihaya jirnany anyani samyAti navani dehi
tatha sarirani vihaya jirnany anyani samyAti navani dehi
"As a person puts on new garments, giving up used up ones, the soul similarly
"As a person puts on new garments, giving up used up ones, the soul similarly
"The soul can never be cut to pieces by any weapon, nor burned by fire, nor
"The soul can never be cut to pieces by any weapon, nor burned by fire, nor
moistened by water, nor dried by the wind."
moistened by water, nor dried by the wind."
acchEdyo yam adAhyo yam aklEdyo � � asosya eva ca
acchEdyo yam adAhyo yam aklEdyo asosya eva ca
nityah: sarva-gatah: sthanuh: acalo �yam puratanah
nityah: sarva-gatah: sthanuh: acalo yam puratanah
"This individual soul is unbreakable and insoluble, and can be neither burned nor
"This individual soul is unbreakable and insoluble, and can be neither burned nor
dried. He is everlasting, present everywhere, unchangeable, immovable and
dried. He is everlasting, present everywhere, unchangeable, immovable and
reiterates. This will clear any doubts Arjuna has. In the first place, He says
reiterates. This will clear any doubts Arjuna has. In the first place, He says
that no weapons are there to cut the atman. Fire cannot burn it. Water cannot wet
that no weapons are there to cut the atman. Fire cannot burn it. Water cannot wet
it. Here it should be understood that the atman couldn t be � dissolved by water.
it. Here it should be understood that the atman couldn t be dissolved by water.
Air cannot dry it.
Air cannot dry it.
In the next sloka Sri Krishna says about the everlasting nature of atman, which we
In the next sloka Sri Krishna says about the everlasting nature of atman, which we
might fade on its own and disappear. Sri Krishna says that the eternalness is
might fade on its own and disappear. Sri Krishna says that the eternalness is
natural to atman. Still not convinced, Arjuna feels that the atman may change its
natural to atman. Still not convinced, Arjuna feels that the atman may change its
characters with time. He wants to know whether atman�s swabhavam or
characters with time. He wants to know whether atman s swabhavam or
characteristics undergo change. Sri Krishna says that the swabhavam of atman is
characteristics undergo change. Sri Krishna says that the swabhavam of atman is
gyana or intellect. In other words it is gyana swaroopy, a personification of
gyana or intellect. In other words it is gyana swaroopy, a personification of
the gyana or knowledge is already in the soul and by our efforts we try to bring
the gyana or knowledge is already in the soul and by our efforts we try to bring
out and become more knowledgeable. Like Sunshine being reduced by the clouds or
out and become more knowledgeable. Like Sunshine being reduced by the clouds or
the umbrella. So, the atman�s gyana is also permanent.
the umbrella. So, the atman s gyana is also permanent.
2-25:
2-25:
avyakto �ayam! acintyo �ayam! avikAryo �ayam! ucyate
avyakto ayam! acintyo ayam! avikAryo ayam! ucyate
tasmad evam viditva-enam na-anusocitum arhasi
tasmad evam viditva-enam na-anusocitum arhasi
Krishna continues to emphasize the nature of soul - Avayaktoyam, Achintyoyam,
Krishna continues to emphasize the nature of soul - Avayaktoyam, Achintyoyam,
2-27:
2-27:
jatasya hi dhruvo mrityur dhruvam janma mrtasya ca
jatasya hi dhruvo mrityur dhruvam janma mrtasya ca
tasmad aparihArye rthe na � tvam socitum arhasi
tasmad aparihArye rthe na tvam socitum arhasi
"One who has taken his birth is sure to die, and after death one is sure to take
"One who has taken his birth is sure to die, and after death one is sure to take
birth again. Therefore, in the unavoidable discharge of your duty, you should not
birth again. Therefore, in the unavoidable discharge of your duty, you should not
2-30:
2-30:
dehi nityam avadhyo yam dehe � sarvasya bharata
dehi nityam avadhyo yam dehe sarvasya bharata
tasmat sarvani bhutani na tvam socitum arhasi
tasmat sarvani bhutani na tvam socitum arhasi
dehi-> Atma (it resides in body); Nityam->Eternal ;
dehi-> Atma (it resides in body); Nityam->Eternal ;
assimilates them as protein, vitamin or carbohydrates. This is scientific fact.
assimilates them as protein, vitamin or carbohydrates. This is scientific fact.
We do not eat as such fat or proteins. So, all differences are in the external
We do not eat as such fat or proteins. So, all differences are in the external
appearance only, such as brinjal [butter fruit] or lady�s finger [okra].
appearance only, such as brinjal [butter fruit] or lady s finger [okra].
The body, however, takes only the essence. So, only those, which appear different,
The body, however, takes only the essence. So, only those, which appear different,
are all destroyed and atman, which is identical in every creature,
are all destroyed and atman, which is identical in every creature,
2-31:
2-31:
sva-dharmam api ca-aveksya na vikam-pitum arhasi
sva-dharmam api ca-aveksya na vikam-pitum arhasi
dharmyad-dhi yuddhA shreyo anyat kshatriya-� sya na vidyate
dharmyad-dhi yuddhA shreyo anyat kshatriya- sya na vidyate
"Considering your specific duty as a kshatriya, you should know that there is no
"Considering your specific duty as a kshatriya, you should know that there is no
better engagement for you than fighting on religious principles; and so there is
better engagement for you than fighting on religious principles; and so there is
here. **This also point out to how to qualify a decision - Before we engage
here. **This also point out to how to qualify a decision - Before we engage
ourselves in any work we will have to see these points:
ourselves in any work we will have to see these points:
Is this � legally allowed?
Is this legally allowed?
After starting the work, will there be need for any unlawful activities?
Is the objective a virtuous one or evil?
Is there precedence by elders?
These four points are required to be examined before we embark on any activity. In
These four points are required to be examined before we embark on any activity. In
the present context, the fighting of this war has to answer all these quest
the present context, the fighting of this war has to answer all these quest
and that leads him to sin. **Abide by swadharma is what is advocated.
and that leads him to sin. **Abide by swadharma is what is advocated.
2-34:
2-34:
akirtim ca-api bhutani katha-yisyanti te �vyayaam
akirtim ca-api bhutani katha-yisyanti te vyayaam
sambha-vitasya ca-akirtir maranad atiricyate
sambha-vitasya ca-akirtir maranad atiricyate
"Creatures will always speak of your infamy, and for a respectable person,
"Creatures will always speak of your infamy, and for a respectable person,
running away from Jarasanda out of fear. Here, for Arjuna this is the first time
running away from Jarasanda out of fear. Here, for Arjuna this is the first time
to fight
to fight
with these people. So, how can he run away and compare this with Sri Krishna�s
with these people. So, how can he run away and compare this with Sri Krishna s
action?
action?
2-37:
2-37:
But these activities are
But these activities are
to be done as prescribed in shastras. This is very important. If we do our
to be done as prescribed in shastras. This is very important. If we do our
activities according to the dos and don ts of shastras, it is � karmayoga. If we do
activities according to the dos and don ts of shastras, it is karmayoga. If we do
karma yoga we are
karma yoga we are
sure to attain Moksham. Shastras are instructions given by God. He has told that
sure to attain Moksham. Shastras are instructions given by God. He has told that
the Moksha karma always remains the same(eka), since
the Moksha karma always remains the same(eka), since
it's never changing. Soul is the servant of God. Atman has total knowledge.
it's never changing. Soul is the servant of God. Atman has total knowledge.
Atman s nature is happiness. So atman cannot waste pursuits after � trivial results.
Atman s nature is happiness. So atman cannot waste pursuits after trivial results.
If one remembers
If one remembers
these and performs the actions or karma with a steadfast mind, then that knowledge
these and performs the actions or karma with a steadfast mind, then that knowledge
"Men of small knowledge are very much attached to the flowery words of the Vedas,
"Men of small knowledge are very much attached to the flowery words of the Vedas,
which recommend various trivial activities for elevation to heavenly planets,
which recommend various trivial activities for elevation to heavenly planets,
resultant good birth, power, and so forth�
resultant good birth, power, and so forth
Through all these slokas, Sri Krishna is instructing that all actions should be
Through all these slokas, Sri Krishna is instructing that all actions should be
performed with Moksham as the only purpose. Our aim should not be for the lower
performed with Moksham as the only purpose. Our aim should not be for the lower
divert our fickle mind from such attractions. Swami Vedantha Desika in his
divert our fickle mind from such attractions. Swami Vedantha Desika in his
Hayagreeva Sthothram says that when his
Hayagreeva Sthothram says that when his
head is covered by the pollen of the Lord s Lotus feet, why � should he fall at
head is covered by the pollen of the Lord s Lotus feet, why should he fall at
any mortal�s feet for favors and remedies? A steadfast surrender unto Him will
any mortal s feet for favors and remedies? A steadfast surrender unto Him will
take care of all requirements in
take care of all requirements in
this world for a comfortable life, besides yielding Moksham and cutting off
this world for a comfortable life, besides yielding Moksham and cutting off
more earthly desires next time. A villager visited a city. His friends cautioned
more earthly desires next time. A villager visited a city. His friends cautioned
him that in the city you should purchase anything only after bargaining. They told
him that in the city you should purchase anything only after bargaining. They told
that he should bargain for 50% of the seller s price. He came � to the city and
that he should bargain for 50% of the seller s price. He came to the city and
wanted to purchase an article and the seller demanded Rs.100. villager remembered
wanted to purchase an article and the seller demanded Rs.100. villager remembered
the advice of his friends and bargained for Rs.50. The seller felt it was too low
the advice of his friends and bargained for Rs.50. The seller felt it was too low
consequently, Moksham is denied to them. That means they will be in the birthdeath
consequently, Moksham is denied to them. That means they will be in the birthdeath
cycle and earn papa and punya. To expend these more and more births will be
cycle and earn papa and punya. To expend these more and more births will be
needed. So only by doing one�s duty with detachment and determination, one can
needed. So only by doing one s duty with detachment and determination, one can
come away from the cycle of births. This is the substance of 44th sloka.
come away from the cycle of births. This is the substance of 44th sloka.
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karmas prescribed in Vedas? The second question is, we have to follow all the
karmas prescribed in Vedas? The second question is, we have to follow all the
commands in the Vedas. We are to faithfully follow the instructions in the
commands in the Vedas. We are to faithfully follow the instructions in the
Shastras and perform the dos and avoid the don ts. These � karmas resulting in
Shastras and perform the dos and avoid the don ts. These karmas resulting in
swarga are prescribed in shastras and so how can Sri Krishna ask to ignore these
swarga are prescribed in shastras and so how can Sri Krishna ask to ignore these
karmas? Once we start ignoring such commands of Vedas, soon we will discard all
karmas? Once we start ignoring such commands of Vedas, soon we will discard all
For example, imagine a person having no faith in Vedas. He wanted to get rid of
For example, imagine a person having no faith in Vedas. He wanted to get rid of
his enemy but could not succeed. He came across a Vedic scholar and he sought the
his enemy but could not succeed. He came across a Vedic scholar and he sought the
scholar s advice. He recommended sena yagna. This person though not believing in
Vedas, wanted to give that advice a try. His enemy was vanquished. Then he wanted
Vedas, wanted to give that advice a try. His enemy was vanquished. Then he wanted
money and this time scholar recommended another karma and after performing that
money and this time scholar recommended another karma and after performing that
Arjuna can eliminate rajo and
Arjuna can eliminate rajo and
tamo qualities and develop satva quality. This will result Arjuna being immune to
tamo qualities and develop satva quality. This will result Arjuna being immune to
the pairs happiness and sorrow, victory and defeat and gain � or loss. Arjuna is
the pairs happiness and sorrow, victory and defeat and gain or loss. Arjuna is
commanded to take
commanded to take
initiatives to achieve these. Arjuna has doubts, that when everything is
initiatives to achieve these. Arjuna has doubts, that when everything is
not only drinking but for other uses also. Similarly the commands in the Vedas are
not only drinking but for other uses also. Similarly the commands in the Vedas are
for all types of people with
for all types of people with
various degree of the triguna satva, rajo and tamo qualities. � Vedas are also
various degree of the triguna satva, rajo and tamo qualities. Vedas are also
meant for the people in various eras or yugas �kritha, thretha, dwapara and kali
meant for the people in various eras or yugas kritha, thretha, dwapara and kali
yugas. It is also meant
yugas. It is also meant
for persons at various stages in life like bramhachari [bachelor], grahastha
for persons at various stages in life like bramhachari [bachelor], grahastha
suited or prescribed for him. Sri Krishna now advises Arjuna not to resort to some
suited or prescribed for him. Sri Krishna now advises Arjuna not to resort to some
karmas as he is not
karmas as he is not
suited for those. Arjuna is having the satva quality and the other two �rajo and
suited for those. Arjuna is having the satva quality and the other two rajo and
tamo- are absent in him. Arjuna should fight to establish dharma. At the same
tamo- are absent in him. Arjuna should fight to establish dharma. At the same
time, he should not fight
time, he should not fight
relinquish our desires. We can write down our desires and review them periodically
relinquish our desires. We can write down our desires and review them periodically
to see whether we have
to see whether we have
renounced any as preached in Gita. We can also note the dos and don�ts, Sri
renounced any as preached in Gita. We can also note the dos and don ts, Sri
Krishna has advised and review all those where we have drifted away from His
Krishna has advised and review all those where we have drifted away from His
advice.
advice.
Ramanuja in his Gita Bhashyam and Swami Vedantha Desika in his Tatparya Chandrika
Ramanuja in his Gita Bhashyam and Swami Vedantha Desika in his Tatparya Chandrika
explain these. In karmanyeva adhikara, the word adhikara indicates the thought
explain these. In karmanyeva adhikara, the word adhikara indicates the thought
mine or I am doing . Where this thought should be and where � � � � it should not be?
mine or I am doing . Where this thought should be and where it should not be?
When one is doing his duty he should have this thought that it is his duty and
When one is doing his duty he should have this thought that it is his duty and
that he is doing his duty. So this right � adhikara- and the thought that right is
that he is doing his duty. So this right adhikara- and the thought that right is
being exercised should be there while performing one�s duty. But when a result is
being exercised should be there while performing one s duty. But when a result is
there he should not claim it as a right and be inert to the results. Sri Krishna
there he should not claim it as a right and be inert to the results. Sri Krishna
therefore does not say that cause and action are not related. He only says that
therefore does not say that cause and action are not related. He only says that
or defeat arising as a result of that karma. What is balanced approach to victory
or defeat arising as a result of that karma. What is balanced approach to victory
or defeat? Abandoning
or defeat? Abandoning
attachment sangam tyaktva-one should perform his duty. That is � we should be free
attachment sangam tyaktva-one should perform his duty. That is we should be free
from any attachment to the result of our action. Such detachment from result will
from any attachment to the result of our action. Such detachment from result will
enable the karma to be
enable the karma to be
A student keeps his aim as
A student keeps his aim as
securing 99% in the exam and this drives him to study harder. But what Sri Krishna
securing 99% in the exam and this drives him to study harder. But what Sri Krishna
is telling here is exact opposite. Don�t have attachment on the result, if the
is telling here is exact opposite. Don t have attachment on the result, if the
work is to be properly done.
work is to be properly done.
There appears to be contradiction to convention we notice in this world. Will not
There appears to be contradiction to convention we notice in this world. Will not
Sri Krishna�s advice induce laziness and indifference? We have to note here what
Sri Krishna s advice induce laziness and indifference? We have to note here what
is the result expected?
is the result expected?
By aiming for the ordinary worldly rewards, our efforts will be more by aspiring
By aiming for the ordinary worldly rewards, our efforts will be more by aspiring
should be our aim and we should not care for other results. We can see some
should be our aim and we should not care for other results. We can see some
examples as how we can
examples as how we can
perform better by not attaching to the result. If a person�s father, let us say,
perform better by not attaching to the result. If a person s father, let us say,
has chest pain in the midnight. All relatives are crying. The person himself is
has chest pain in the midnight. All relatives are crying. The person himself is
totally agitated. In this state of mind the person is unable to find means to take
totally agitated. In this state of mind the person is unable to find means to take
his father to hospital. Just at that time as Godsend, the person�s friend comes
his father to hospital. Just at that time as Godsend, the person s friend comes
and surveying the situation he does the correct actions to get the ambulance,
and surveying the situation he does the correct actions to get the ambulance,
doctor and medicines. The family is relieved from the misery. How the friend could
doctor and medicines. The family is relieved from the misery. How the friend could
make these arrangements while the person could not? Because in this case the
make these arrangements while the person could not? Because in this case the
person s father was suffering and the attachment of the person to the patient
could not enable the person to do what his friend could do. The friend on the
could not enable the person to do what his friend could do. The friend on the
other hand had no such attachments and his aim, a noble one, was to help his
other hand had no such attachments and his aim, a noble one, was to help his
intellect that he is not responsible
intellect that he is not responsible
for the rewards, the karma is noble. An action performed without involving the
for the rewards, the karma is noble. An action performed without involving the
intellect a mere ritual- is considered very inferior. So, Arjuna � is advised that
intellect a mere ritual- is considered very inferior. So, Arjuna is advised that
applying his intellect in the action
applying his intellect in the action
that he is not aspiring for trivial rewards like swarga, he should do his duty. He
that he is not aspiring for trivial rewards like swarga, he should do his duty. He
and perform the duty. We have right only to do the karma and we should not aspire
and perform the duty. We have right only to do the karma and we should not aspire
for results. Do the duty with
for results. Do the duty with
the conscience that � I am not doing this karma�.The karma is to be done by Arjuna
the conscience that I am not doing this karma .The karma is to be done by Arjuna
only and the rewards also will be for Arjuna. But while doing the karma he should
only and the rewards also will be for Arjuna. But while doing the karma he should
do the duty with total
do the duty with total
We also while chanting Sri Rama, Sri Krishna and Sri Govinda, should be conscious
We also while chanting Sri Rama, Sri Krishna and Sri Govinda, should be conscious
that these are His names and by uttering these we are pleasing Him and
that these are His names and by uttering these we are pleasing Him and
Namasankeerthanam [singing God�s names] is our duty. This will elevate the mere
Namasankeerthanam [singing God s names] is our duty. This will elevate the mere
uttering to a noble karma.
uttering to a noble karma.
One performing actions with the thought of receiving rewards gets the desired
One performing actions with the thought of receiving rewards gets the desired
karma. With proper understanding or buddhi that the karma is being done as a
karma. With proper understanding or buddhi that the karma is being done as a
devotion to Him and not for any inferior rewards, when the person is doing the
devotion to Him and not for any inferior rewards, when the person is doing the
karma yoga here itself- he relinquishes both punya and papa. � Therefore Arjuna
karma yoga here itself- he relinquishes both punya and papa. Therefore Arjuna
should strive to get that buddhi. Arjuna should fight, as it is his dharma. By
should strive to get that buddhi. Arjuna should fight, as it is his dharma. By
doing that he should realize he will be pleasing the Lord. Pleasing Him will make
doing that he should realize he will be pleasing the Lord. Pleasing Him will make
may bring papa. These are not written anywhere as we do various deeds whether any
may bring papa. These are not written anywhere as we do various deeds whether any
are for punya or papa. But these are engraved in Him. They cannot be wiped out nor
are for punya or papa. But these are engraved in Him. They cannot be wiped out nor
there will be any misappropriation of one�s papa and punya are accounted for
there will be any misappropriation of one s papa and punya are accounted for
someone else. If our deed pleases Him, they are punya. If our deeds are
someone else. If our deed pleases Him, they are punya. If our deeds are
displeasing to Him, then they bring papa. This will raise the doubt why then we
displeasing to Him, then they bring papa. This will raise the doubt why then we
avoid the karmas yielding either punya or papa. If punya was just an entity we
avoid the karmas yielding either punya or papa. If punya was just an entity we
could avoid that, but when
could avoid that, but when
punya means God s happiness, should we � avoid that also?
punya means God s happiness, should we avoid that also?
During Mohini Avataaram, Devas prayed Him for Amrut to have immortality. But they
During Mohini Avataaram, Devas prayed Him for Amrut to have immortality. But they
never prayed for His feet and permanent happiness in His Company. Had they
never prayed for His feet and permanent happiness in His Company. Had they
in Moksham he appears
in Moksham he appears
afresh every moment and our experience also is fascinating every moment. Namo
afresh every moment and our experience also is fascinating every moment. Namo
namo bavati jayamanaha so says Upanishad. He appears afresh � every time we look
namo bavati jayamanaha so says Upanishad. He appears afresh every time we look
at Him. The Lord is
at Him. The Lord is
decorated everyday differently and it fascinates us every time we look at Him.
decorated everyday differently and it fascinates us every time we look at Him.
atman goes from a body to Moksham and how Thirumogur Apthan is helping the atman
atman goes from a body to Moksham and how Thirumogur Apthan is helping the atman
in getting that highest reward.
in getting that highest reward.
In Chandogya and Brihadaranya Upanishads and in Alwars� hymns Archiradi marg is
In Chandogya and Brihadaranya Upanishads and in Alwars hymns Archiradi marg is
explained. Atman is residing in a very minute form in the heart. Let us assume
explained. Atman is residing in a very minute form in the heart. Let us assume
that after innumerous births
that after innumerous births
course. Sri Krishna had told him that he was attached to various things and in the
course. Sri Krishna had told him that he was attached to various things and in the
coming slokas He is going to further explain on this subject. Hearing both, Arjuna
coming slokas He is going to further explain on this subject. Hearing both, Arjuna
is going to get nirvedam or get disgusted and blame himself. �Where I should have
is going to get nirvedam or get disgusted and blame himself. Where I should have
attachment, I did not and where I should not have attachment, I had�. This is
attachment, I did not and where I should not have attachment, I had . This is
going to be Arjuna�s lamentation. Our various actions were all targeted for
going to be Arjuna s lamentation. Our various actions were all targeted for
inferior rewards. Did we aspire for such low objectives? Such aversion is going to
inferior rewards. Did we aspire for such low objectives? Such aversion is going to
overtake. We should have attachment to the Lord. Our atman should have been
overtake. We should have attachment to the Lord. Our atman should have been
So far we have understood that karma performed with detachment and with our buddhi
So far we have understood that karma performed with detachment and with our buddhi
or conscience involved, our papa and punya are eradicated. With the elimination of
or conscience involved, our papa and punya are eradicated. With the elimination of
papa and punya , rebirths are eliminated. By avoiding rebirth we reach God�s feet.
papa and punya , rebirths are eliminated. By avoiding rebirth we reach God s feet.
Nammalwar says [2.x]: Pattrilan Isanum , Muttravam Ninrann, Patrilayaay, avan
Nammalwar says [2.x]: Pattrilan Isanum , Muttravam Ninrann, Patrilayaay, avan
Mutril Adange! the Lord does not desire anything else but only us. When will we
Mutril Adange! the Lord does not desire anything else but only us. When will we
atman. This will lead to atma sakshatkaram. With clear and full understanding of
atman. This will lead to atma sakshatkaram. With clear and full understanding of
atman, the inner motive
atman, the inner motive
force of atman Paramatman- will be realized. This requires Bhakti � yoga. This will
force of atman Paramatman- will be realized. This requires Bhakti yoga. This will
be explained in the 7th, 8th and 9th Chapters. That will be the ultimate and final
be explained in the 7th, 8th and 9th Chapters. That will be the ultimate and final
step.
step.
atma sakshatkaram.
atma sakshatkaram.
Let us recapitulate the steps.
Let us recapitulate the steps.
Basic, ordinary knowledge about atman. (i.e Atma is eternal, � body is temporary
Basic, ordinary knowledge about atman. (i.e Atma is eternal, body is temporary
etc)
etc)
Performing Karma yoga with detachment
Elimination of papa/punya and acquisition of unconfused mind (after performing
Karma Yogam)
Karma Yogam)
Qualified to undertake Gyana yoga. (after acquiring steady mind )
Ripening of Gyana yoga will lead to Atma sakshatkaram.
There can be a doubt here. The first step is knowledge of atman and again the last
There can be a doubt here. The first step is knowledge of atman and again the last
step also is understanding atman. What is the difference? The first step was very
step also is understanding atman. What is the difference? The first step was very
shruti-vi-pratipanna te yada sthasyati niscala
shruti-vi-pratipanna te yada sthasyati niscala
samadhav acala buddhis tada yogam avapsyasi
samadhav acala buddhis tada yogam avapsyasi
"When your mind has absorbed so far [Sri Krishna s sermon], � and enlightened the
"When your mind has absorbed so far [Sri Krishna s sermon], and enlightened the
intellect or buddhi , and when it remains resolute and unshaken by others, then
intellect or buddhi , and when it remains resolute and unshaken by others, then
you will have attained the atma sakshatkaram�
you will have attained the atma sakshatkaram
The word yogam here indicates atma sakshatkaram. So objective of second Chapter is
The word yogam here indicates atma sakshatkaram. So objective of second Chapter is
atma sakshatkaram. Arjuna was listening to the sermons of Sri Krishna (shruti vi
atma sakshatkaram. Arjuna was listening to the sermons of Sri Krishna (shruti vi
ordinary rewards and with total detachment, it is Karma yoga. Continuous practice
ordinary rewards and with total detachment, it is Karma yoga. Continuous practice
of Karma yoga, reduces the impact of papa/punya. Because of papa only we suffer so
of Karma yoga, reduces the impact of papa/punya. Because of papa only we suffer so
many things in life like sickness, poverty, children�s problems and so many. So we
many things in life like sickness, poverty, children s problems and so many. So we
have to get the impact of papa reduced. We are normally interested in rewards but
have to get the impact of papa reduced. We are normally interested in rewards but
we do not ponder over the ways to achieve. That is why Sri Krishna advises Arjuna
we do not ponder over the ways to achieve. That is why Sri Krishna advises Arjuna
in meditation? Such a steady minded person what does he speak, and what words will
in meditation? Such a steady minded person what does he speak, and what words will
describe him? What does he think, and how does he act?"
describe him? What does he think, and how does he act?"
sthithapragna he who has resolute or firm conviction. Sri � Krishna is going to
sthithapragna he who has resolute or firm conviction. Sri Krishna is going to
reply this in the next four slokas.
reply this in the next four slokas.
After telling that atman is eternal and continuous practice of Karma yoga will
After telling that atman is eternal and continuous practice of Karma yoga will
intellect. Sthita is
intellect. Sthita is
steady. When our intellect or buddhi is steady and firm, it is the first step in
steady. When our intellect or buddhi is steady and firm, it is the first step in
Gyana yoga. Sri Krishna in reply to Arjuna�s query, lauds sthitapragna from 55th
Gyana yoga. Sri Krishna in reply to Arjuna s query, lauds sthitapragna from 55th
sloka. That is Sri Krishna praises
sloka. That is Sri Krishna praises
the Gyana yogi who has acquired atma gyana. Swami Nammalwar is head among such
the Gyana yogi who has acquired atma gyana. Swami Nammalwar is head among such
4. Total removal of such desires without any trace.
4. Total removal of such desires without any trace.
2.58 (note, we will be covering 58, 57, 56, 55 in reverse order)
2.58 (note, we will be covering 58, 57, 56, 55 in reverse order)
yada samharate ca-ayam kurmo �ngan-Iva sarvasah:
yada samharate ca-ayam kurmo ngan-Iva sarvasah:
indriyani-indriya-arthebhya: tasya prajna pratisthita
indriyani-indriya-arthebhya: tasya prajna pratisthita
One who is able to withdraw his senses from sense objects, as the tortoise draws
One who is able to withdraw his senses from sense objects, as the tortoise draws
with sensual objects.
with sensual objects.
These words tasya pranja pratishthita will be repeated in many places. Pranjya is
These words tasya pranja pratishthita will be repeated in many places. Pranjya is
knowledge and pratishthita is established. This Gyana yogi�s knowledge is
knowledge and pratishthita is established. This Gyana yogi s knowledge is
established. He is also a Gyana
established. He is also a Gyana
yogi.
yogi.
concentrate only on Him. He squeezes the mud below and says this mud belongs to
concentrate only on Him. He squeezes the mud below and says this mud belongs to
Sri Vamana [an incarnation of Sri Narayana]. Though there was considerable time
Sri Vamana [an incarnation of Sri Narayana]. Though there was considerable time
span between the Sri Vamana incarnation and Alwar s time, � he sees God in all.
span between the Sri Vamana incarnation and Alwar s time, he sees God in all.
While ordinary person will think of how to purchase the land where this mud was
While ordinary person will think of how to purchase the land where this mud was
scooped out or what plant could be cultivated to earn money, Alwar thinks
scooped out or what plant could be cultivated to earn money, Alwar thinks
2.59
2.59
visaya: vini-vartante nir-aaharasya dehinah
visaya: vini-vartante nir-aaharasya dehinah
rasa-varjam raso pyasya param � drishtva nivartate
rasa-varjam raso pyasya param drishtva nivartate
The sense objects are the food of the senses. From the abstinent embodied being,
The sense objects are the food of the senses. From the abstinent embodied being,
i.e., from one who has withdrawn his senses from objects, these sense-objects,
i.e., from one who has withdrawn his senses from objects, these sense-objects,
are controlled. It is interesting to note in the next 60th sloka. Arjuna asks
are controlled. It is interesting to note in the next 60th sloka. Arjuna asks
what
what
he should do to �see� atman and Sri Krishna replies that if Arjuna could control
he should do to see atman and Sri Krishna replies that if Arjuna could control
all organs, atman can be visualized. This normally will puzzle and confuse. One
all organs, atman can be visualized. This normally will puzzle and confuse. One
depending on other can never
depending on other can never
Ananda);
Ananda);
Nivartate, raso'apyasya - even this trace of desire(raso apyasya) is removed.
Nivartate, raso'apyasya - even this trace of desire(raso apyasya) is removed.
By concentrating on the eternal and quintessence of happiness �atman, and a
By concentrating on the eternal and quintessence of happiness atman, and a
glimpse of it will drive away this small trace also. After getting atman darshan,
glimpse of it will drive away this small trace also. After getting atman darshan,
the small trace of desires lingering
the small trace of desires lingering
controlled. So Arjuna queries
controlled. So Arjuna queries
as to what should be done to see atman or have atman darshan. Here we should
as to what should be done to see atman or have atman darshan. Here we should
understand that atman couldn t be seen with our eyes as we � see materialistic
understand that atman couldn t be seen with our eyes as we see materialistic
objects. Here it means feeling
objects. Here it means feeling
the atman. Its magnificence can be felt. In response, Krishna mentions in this
the atman. Its magnificence can be felt. In response, Krishna mentions in this
organs also seek cheap pleasures. So it is important to cultivate our habits to
organs also seek cheap pleasures. So it is important to cultivate our habits to
reduce rajo and tamo qualities. This is explained in 61st sloka:
reduce rajo and tamo qualities. This is explained in 61st sloka:
<nowiki>*</nowiki>Tasya-that atma gyani s, prajna- intellect, pratisthita- gets � firmly founded or
<nowiki>*</nowiki>Tasya-that atma gyani s, prajna- intellect, pratisthita- gets firmly founded or
established.
established.
<nowiki>*</nowiki>Tani sarvani- all the sense organs, samyamya- at least somewhat controlled,
<nowiki>*</nowiki>Tani sarvani- all the sense organs, samyamya- at least somewhat controlled,
influence on us also will be inferior.
influence on us also will be inferior.
Why do we go to temples and sacred Kshetrams? These are all embodiment of satva
Why do we go to temples and sacred Kshetrams? These are all embodiment of satva
qualities. The Lord s image is supposed to be suddha satva mayam. � Our bodies are a
qualities. The Lord s image is supposed to be suddha satva mayam. Our bodies are a
mixture of the five elements. But the Lord�s image is aprakrutham or eternal. It
mixture of the five elements. But the Lord s image is aprakrutham or eternal. It
consists of only satva quality. By constantly worshiping His image, our organs do
consists of only satva quality. By constantly worshiping His image, our organs do
not wander and get disciplined. Even though we can worship God in our own houses,
not wander and get disciplined. Even though we can worship God in our own houses,
supreme qualities affect and influence our mind. So he whose organs have come
supreme qualities affect and influence our mind. So he whose organs have come
under the influence of God, his intellect gets properly founded. That is why nama
under the influence of God, his intellect gets properly founded. That is why nama
snkeertan � singing His names- or listening to His stories or talking in praise of
snkeertan singing His names- or listening to His stories or talking in praise of
Him or going to temples and involving in sacred activities there, are all efforts
Him or going to temples and involving in sacred activities there, are all efforts
to place our organs in His service. This will with His blessings, enable us to
to place our organs in His service. This will with His blessings, enable us to
2.62 & 2.63
2.62 & 2.63
dhyaayato visayan pumsah sangas tesu-upajayate
dhyaayato visayan pumsah sangas tesu-upajayate
sangaat sanjaayate kamah kaamat krodho �bhijayate
sangaat sanjaayate kamah kaamat krodho bhijayate
krodhaad bhavati sammohah: sammohaat smriti-vibhramah
krodhaad bhavati sammohah: sammohaat smriti-vibhramah
smriti-bhramsaad buddhi-naso buddhi-naasat pranasyati
smriti-bhramsaad buddhi-naso buddhi-naasat pranasyati
achieves lucidity of mind along with inner purity and blissfulness.
achieves lucidity of mind along with inner purity and blissfulness.
Like Alwar, if we can devote our SPEECH, ACTIONS, THOUGHTS in Him, we would have
Like Alwar, if we can devote our SPEECH, ACTIONS, THOUGHTS in Him, we would have
controlled our organs. In the last two slokas 62 and 63- � we saw how by not
controlled our organs. In the last two slokas 62 and 63- we saw how by not
devoting ourselves in
devoting ourselves in
him, we tumble down and plunge to the bottom.
him, we tumble down and plunge to the bottom.
realizes He would protect him. By looking at his crown he recognized that He
realizes He would protect him. By looking at his crown he recognized that He
was his ruler. Therefore it is necessary for us to dedicate ourselves to Him and
was his ruler. Therefore it is necessary for us to dedicate ourselves to Him and
serve Him. God�s image is
serve Him. God s image is
made of satva guna only. So by looking at that image the satva guna in us
made of satva guna only. So by looking at that image the satva guna in us
grows. While in temple also, it is not correct to close the eyes while in front of
grows. While in temple also, it is not correct to close the eyes while in front of
for its object, becomes established immediately. Thus, when the mind is serene,
for its object, becomes established immediately. Thus, when the mind is serene,
the loss of all sorrow surely arises.
the loss of all sorrow surely arises.
In the 62nd and 63rd slokas Krishna showed how by not engaging us in God�s
In the 62nd and 63rd slokas Krishna showed how by not engaging us in God s
service we fall from grace down the steps and get destroyed. The 64th sloka
service we fall from grace down the steps and get destroyed. The 64th sloka
however told us that by serving and
however told us that by serving and
In last 64th sloka he had told , prasadam adhigacchati-[ the atman] gets purified
In last 64th sloka he had told , prasadam adhigacchati-[ the atman] gets purified
or serene mind. In this sloka (65) he continues,
or serene mind. In this sloka (65) he continues,
<nowiki>*</nowiki> Asya "Prasade" i.e � such a person who obtained serene mind, for him,
<nowiki>*</nowiki> Asya "Prasade" i.e such a person who obtained serene mind, for him,
<nowiki>*</nowiki> sarva dukhani- all sorrows and miseries,
<nowiki>*</nowiki> sarva dukhani- all sorrows and miseries,
<nowiki>*</nowiki>hanir-loss or removal,
<nowiki>*</nowiki>hanir-loss or removal,
Arjuna gets a doubt here. What is the relation between serene mind and the
Arjuna gets a doubt here. What is the relation between serene mind and the
miseries of samsaram? Sri Krishna replies in the second half of the sloka.
miseries of samsaram? Sri Krishna replies in the second half of the sloka.
<nowiki>*</nowiki>Prasanna cetasa� the enlightened one [one who has acquired serene mind],
<nowiki>*</nowiki>Prasanna cetasa the enlightened one [one who has acquired serene mind],
<nowiki>*</nowiki>hi- only, (for the one who has acquired serene mind)
<nowiki>*</nowiki>hi- only, (for the one who has acquired serene mind)
<nowiki>*</nowiki>asu- immediately,
<nowiki>*</nowiki>asu- immediately,
<nowiki>*</nowiki>buddhi- knowledge or intellect
<nowiki>*</nowiki>buddhi- knowledge or intellect
<nowiki>*</nowiki>avatisthate �firmly established or installed,
<nowiki>*</nowiki>avatisthate firmly established or installed,
<nowiki>*</nowiki>pary-avatisthate- well established.
<nowiki>*</nowiki>pary-avatisthate- well established.
So enlightened person gets intellect well founded. This we had earlier mentioned
So enlightened person gets intellect well founded. This we had earlier mentioned
We can visualize this also in steps.
We can visualize this also in steps.
1.Enlightenment or purity of mind
1.Enlightenment or purity of mind
2.Atman darshan�
2.Atman darshan
3.Bhakthi yoga
3.Bhakthi yoga
4. Removal of all miseries. In the first part of the sloka,
4. Removal of all miseries. In the first part of the sloka,
one who does not think or meditate on Him i.e Ayuktasya, there is no possibility
one who does not think or meditate on Him i.e Ayuktasya, there is no possibility
of the intellect or buddhi
of the intellect or buddhi
getting cleaned and getting Atma Darshanam. By devoting one �s organs, mind and
getting cleaned and getting Atma Darshanam. By devoting one s organs, mind and
intellect only, one would acquire atman darshan. Atman is so minute it is not that
intellect only, one would acquire atman darshan. Atman is so minute it is not that
easy to visualize it. Impure minds can never get atman darshan. To
easy to visualize it. Impure minds can never get atman darshan. To
enjoy while Alwars do not
enjoy while Alwars do not
have this advantage. But actually, even though they see only one Object, It's
have this advantage. But actually, even though they see only one Object, It's
the one which is enabling us to see so many. So, if we also could �see� him, then
the one which is enabling us to see so many. So, if we also could see him, then
there will not be any necessity
there will not be any necessity
to see anything else. So meditation on Him and atman is very much necessary. A
to see anything else. So meditation on Him and atman is very much necessary. A
get one sukham, which means Moksham here.
get one sukham, which means Moksham here.
In this sloka four stages of Ashtanga yoga are mentioned. We have heard of
In this sloka four stages of Ashtanga yoga are mentioned. We have heard of
Patanjali s Yoga Shastra. This is called, Ashtanga yoga and has eight stages. They
are:
are:
1.Yamam. controlling of organs and mind
1.Yamam. controlling of organs and mind
7.Dharanai. desire less in all others and remain detached
7.Dharanai. desire less in all others and remain detached
8.Samadhi. meditating on God
8.Samadhi. meditating on God
Out of these eight, the latter four Pratyaharam, Dyanam, Dharanai � and Samadhi
Out of these eight, the latter four Pratyaharam, Dyanam, Dharanai and Samadhi
are mentioned in the 66th sloka.
are mentioned in the 66th sloka.
First line says that devoting in God one could have atman darshan and this is
First line says that devoting in God one could have atman darshan and this is
tad asya harati prajnam vaayur navam ivammbhasi
tad asya harati prajnam vaayur navam ivammbhasi
"As a strong wind sweeps away a boat on the water, the wandering senses are
"As a strong wind sweeps away a boat on the water, the wandering senses are
followed by the mind; such a mind carries away a man�s intelligence."
followed by the mind; such a mind carries away a man s intelligence."
Unless all of the senses are engaged in the service of the Lord, even one of them
Unless all of the senses are engaged in the service of the Lord, even one of them
engaged in sense gratification can deviate the devotee from the path of
engaged in sense gratification can deviate the devotee from the path of
From 55th sloka to 68th sloka the Lord explained the need for control of the
From 55th sloka to 68th sloka the Lord explained the need for control of the
organs.
organs.
In the four slokas 55th, 56th, 57th and 58th- four samgyas � or stages were
In the four slokas 55th, 56th, 57th and 58th- four samgyas or stages were
mentioned. They are Vaseekara samgya, Yekendriya samgya, Vyatireka samgya and
mentioned. They are Vaseekara samgya, Yekendriya samgya, Vyatireka samgya and
Yatamana samgya.
Yatamana samgya.
In the 62nd and 63rd slokas he made it clear how the atman, which does not
In the 62nd and 63rd slokas he made it clear how the atman, which does not
think of God goes in bad surroundings and tumbles down to the bottom.
think of God goes in bad surroundings and tumbles down to the bottom.
In the next four slokas �64th, 65th, 66th and 67th - He explained once again
In the next four slokas 64th, 65th, 66th and 67th - He explained once again
how the person who devotes himself in Him, gradually rises up and how the people
how the person who devotes himself in Him, gradually rises up and how the people
with wandering mind descend.
with wandering mind descend.
aapurya-maanam acala-pratishtham samudram apah: pravishanti yadvat
aapurya-maanam acala-pratishtham samudram apah: pravishanti yadvat
tadvat kaama_yam pravishanti sarve sa shantim apnoti na kaama-kaami
tadvat kaama_yam pravishanti sarve sa shantim apnoti na kaama-kaami
"A person who is not disturbed by the incessant flow of desires �that enter like
"A person who is not disturbed by the incessant flow of desires that enter like
rivers into the ocean, which is ever being filled but is always still�can alone
rivers into the ocean, which is ever being filled but is always still can alone
achieve Moksham, and not the
achieve Moksham, and not the
man who strives to satisfy such desires."
man who strives to satisfy such desires."
"A person who has given up all desires for sense gratification, who lives free
"A person who has given up all desires for sense gratification, who lives free
from desires, who has given up all sense of proprietorship and is devoid of false
from desires, who has given up all sense of proprietorship and is devoid of false
ego �he alone can attain
ego he alone can attain
Moksham" What are desired, they are called the objects of desire. These are sound
Moksham" What are desired, they are called the objects of desire. These are sound
and other sense-objects. The person, who wants peace must abandon all senseobjects
and other sense-objects. The person, who wants peace must abandon all senseobjects
gandha, shabdha, rasa)
gandha, shabdha, rasa)
<nowiki>*</nowiki>nisprahah- should abandon all desires. To do this he should be ,
<nowiki>*</nowiki>nisprahah- should abandon all desires. To do this he should be ,
<nowiki>*</nowiki>nirmamao- not claiming possession or the feeling �my�.
<nowiki>*</nowiki>nirmamao- not claiming possession or the feeling my .
<nowiki>*</nowiki>nirahankaara - Also he should have the feeling of nirahankara or not imagining
<nowiki>*</nowiki>nirahankaara - Also he should have the feeling of nirahankara or not imagining
body as soul or atman.
body as soul or atman.
atman is body then we are said to have ahankaram. What is the advantage in
atman is body then we are said to have ahankaram. What is the advantage in
differentiating atman from body? When it is exam time, we are to study all night
differentiating atman from body? When it is exam time, we are to study all night
without sleeping. But we feel � I
without sleeping. But we feel I
am getting sleep or I feel sleepy�. But actually, it is the body, which requires
am getting sleep or I feel sleepy . But actually, it is the body, which requires
rest and sleep. Atman never gets tired and so does not need rest. If this correct
rest and sleep. Atman never gets tired and so does not need rest. If this correct
perception is there during exam
perception is there during exam
2.72
2.72
esa braahmi sthitih partha nainam praapya vimuhyati
esa braahmi sthitih partha nainam praapya vimuhyati
sthitva-asyam anta-kale �pi brahma-nirvaanam rcchati
sthitva-asyam anta-kale pi brahma-nirvaanam rcchati
"This will reach bramham, oh! Partha, after which there is no bewilderment. This
"This will reach bramham, oh! Partha, after which there is no bewilderment. This
should be practiced at least in the final phase of life and attain the pure
should be practiced at least in the final phase of life and attain the pure
happiness of bramham."
happiness of bramham."
<nowiki>*</nowiki>Esa sthithi � this state (which state is Krishna referring to here? the state
<nowiki>*</nowiki>Esa sthithi this state (which state is Krishna referring to here? the state
in the previous sloka? the state described in the whole of second chapter?.
in the previous sloka? the state described in the whole of second chapter?.
Selfless Karma yogam , which
Selfless Karma yogam , which
is done without attachment or desire for fruit is being referred to as here as
is done without attachment or desire for fruit is being referred to as here as
Esa Stithi. Here we should interpret to indicate the essence of 2nd Chapter �Karma
Esa Stithi. Here we should interpret to indicate the essence of 2nd Chapter Karma
Yoga. It was started that
Yoga. It was started that
Arjuna should realize the eternity of atman and should uphold his dharma of
Arjuna should realize the eternity of atman and should uphold his dharma of
protecting his people and fight. It is not just Karma yoga but asanga Karma yoga.
protecting his people and fight. It is not just Karma yoga but asanga Karma yoga.
That is unattached, without
That is unattached, without
the feeling �I did� or �mine� and without a desire in the result.)
the feeling I did or mine and without a desire in the result.)
<nowiki>*</nowiki>braahmi- that which will get us brahma . (which state is being referred to
<nowiki>*</nowiki>braahmi- that which will get us brahma . (which state is being referred to
here? It can be considered as SriVaikuntam or Atma Saaksatkaaram or Atma darsanam
here? It can be considered as SriVaikuntam or Atma Saaksatkaaram or Atma darsanam