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Line 11: − + − 2.12. na tvev-Aham jatu na-asam na tvam neme janadhipah na caiva na bhavisyamah sarve vayam atah param NEVER was there a time when I did NOT exist, nor you, nor all these kings; nor in the future shall any of us cease to be.". Note, krishna uses two negatives (Never & Not), instead of just one Positive (Always), which would have meant the same. He does it for "emphasis" purpose. For example, in a village, if one asks who was educated there and if the reply was that so and so was educated, it can mean that there were many educated persons in that village and that the so and so also was educated. On the other hand, if the reply was that excepting the so and so, no other was educated, it means that the person in question alone was educated. The latter form of reply gives certainty and emphasizes the fact forcefully. Note: Krishna refers to the "SOUL" here and not "bodies". (Advaitic view is, the I, you and they refers to multiplicity of bodies. But, that is NOT true. It refers to mulitplicity of souls, since only soul is eternal across past, present and future. Sri Ramanjua has refuted the Advaitic view very clearly in his Gita Bhasya). This is an IMPORTANT SLOKA, where krishna explains tattva traya siddhantam(Achit, chit, iswara) and their svabhavam. This Ishwaram is praised as Brahama by upanishads. Chit are numerous, but of same jaati, even though their may be some external differences in terms of varnas etc, based on the bodies they house. Here Krishna emphasizes, there are multipile Jeevatmas, and not just one. Krishna also emphasizes the "bedham" (difference) between Jeevatma and Paramatma. Jeevatma is NOT paramatma and CANNOT become Paramatma (which refutes Advaitic theory, which expounds Abhedam siddhantam). Krishna says that all souls exist eternally in the past, present and future. He uses double negatives to emphasize the fact. (Rather than just stating, souls exist eternally, he says, there were NEVER a time where they did NOT exist!). Body is temporary, soul is eternal. Without Soul, the body is dead and has no value. Krishna mentions about himself first, saying as a paramatma, he existed in the past, in the present and the future. This is easy to understand, since it is generally known and agreed that Lord is eternal (Bhuta-Bhavya- Bhavat Prabhu! as mentioned in SriVishnu Sahasranamam) across time, space and material entities (across all times,all pervading and inside every being). Having said this, Krishna then says, just like he is eternal, all the jeevas are also eternal. Another important thing to note in this sloka is, "tattva traya Sidhantam" - Krishna makes distinction between Chit, achit and Easwara tattvam by quoting himself first and then arjuna and the warriors. He also makes it clear that he is distinct from the jeevatmas. Achit is subject to transition, but never destroyed. Jeevatma is subject to transition, but only as it's soul passes through experiences based on the body it is housed in, but it is never destroyed or changing. Paramatma is never subject to transition. It is "avikaaraya shuddhaya, nityaaya paramaatmane, saidaka rupa rupaaya, vishnavey prabha ..." Everything in this universe could be grouped in three categories- Iswara, Chit and Achit. Achit are all those materials we see or hear or smell or taste or feel. Achit means without the intellect. The tombs of temples or the trees and plants or our limbs are all in this category as none of them have the intelligence. But all these are indestructible. One may wonder how this is true? We see tombs crumbling and trees are burnt. Here we should realize that only the form changes, but the matter remains in a different form. Gold might have become a ring or necklace but it remains as gold. Similarly, mud is made into a pot or plate etc. It can be made into mud again or in some other form but can never be annihilated. So an important point we should know about Achit is that it has no intelligence, but constantly changes its form and can never be drstroyed. 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 that intelligence only we recognize various things around us. That is Chit recognizes Achit. So a Jeevatma using his intelligence understands Achit. This is the difference and relationship between 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 I [aham] and 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 materials are Achit. The Thatvatrayam is thus indicated in this sloka. 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 enjoy all Achits. I is there 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 and Achit, and we call that as Iswara or God. We will see the differences in these three entities. Achit is unintelligent and is subject to change in its form, though undestroyable. Chits are many in number and are not subject to changes and are very minute. Here, we all observe that everyone is happy sometimes and sorrow sometimes. Since it is the soul, which has the intelligence, it only can enjoy or suffer. Does it not mean that soul also is subject to changes? We should clearly note here that the contact between achit and chit brings about the feeling of happiness or sorrow. That is when the soul resides in a body, it feels sorry or delightful for various reasons. But if the soul is away from the body, then it is having an eternal bliss only. Therefore, the real nature of soul is happiness only and when in contact with a body, mixed feelings are felt. So, while change is natural to Achit, the changes felt when in contact with a body is unnatural to the soul or chit. Iswara or Paramathma on the other hand is never subject to any change, natural or artificial, temporary or permanent. That is why in Sri Vishnu sahasranama it is said avikaraya sudhdhaya nithyaya paramathmane.. This is a fundamental principle to be always kept in mind. The basis for the existence for Paramatma can be made through analogies. Wherever there is a creation, there is a creator. For eg: when there is Pot, we know there is a potter ; when there is a garden, we know there is a gardener, where there is smoke, there is fire. Similarly, when the existence of Jeevatamas and Achit, points to the existence of Paramatma. But, as jeevatmas, we CANNOT comprehend Paramatma by speculation or mental thinking or anumaanam or extrapolating. So for every creativity, we can definitely conclude that there must be a creator. This is logical, even if we do not see the architect of that creation by our sensual organs. This is similar to concluding there is fire by seeing only the smoke. This is inference or deduction. So by seeing all the various creations in the world, we can deduce that there must be a Creator and He is God.But our ancestors and learned men do not rely on inference or logic or deduction to conclude the existence of God. Philosophers classify the bedam or difference into three categories. We have to take the guidance of Vedas for this purpose. There is a Bedham between Jeevatma and Paramatma and Bedhams are of three kinds: 1.sajAtIya bhEdam : a pot being different from other pots. This Individualistic difference is the difference between individuals of the same category. (Sa-Jaathi -> Same category) 2.vijAtIya bhEdam : a pot being different from a cloth or picture . This categorical difference is the difference existing between different categories .+ − +
Sankhya Yoga (साङ्ख्ययोगः) (view source)
Revision as of 10:45, 22 January 2020
, 10:45, 22 January 2020→विषयविस्तारः || Subject Matter
<blockquote>'''सञ्जय उवाच''' । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २-१॥</blockquote><blockquote>Sañjaya uvāca | taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ ॥ 2-1॥</blockquote>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 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 godly power in us. Sanjaya indicates this. Sri Krishna is going to destroy the Rajo-Thamo qualities in Arjuna and cultivate the Satva quality in him. Thirumangai Alwar in one of his six prabhandams [collections] viz Thiruezhukootrirukkai tells this. This prabhandam is composed of numbers in ascending and descending order and the lines are arranged like a chariot. He says that the two qualities are to be cast aside and the one quality has to be nourished and maintained. So we should avoid Rajo and Thamo qualities and cultivate Satva trait. Here Arjuna is described as one obsessed by mercy or compassion. It is better for everyone to avoid being obsessed by any quality good or bad. We should not cultivate, or attach ourselves to, habits, which will make us addicts, or fanatic to them. Sri Krishna at the time of His departure from this world told one of His ardent devotees, Uddhava, that He was leaving for His eternal abode and Uddhava wondered how they could remain without Him. Sri Krishna says that Uddhava should cast away his attachment to Him and go to Gandhamana hills and do penance at Badarikashram. Uddhava questions whether attachment to the Lord also should be stopped. Sri Krishna replies that His advice should be adhered to without questioning. After completing His exile to the forests Sri Rama returns to Ayodya and is crowned the King. At that time He calls Lakshmana and tells him that He wants to make him as His deputy [something akin to Prince of Wales or yuvaraj]. Lakshmana 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 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 what Sri Rama wanted him to do. Whereas, Bharatha was totally detached and considered to obey Sri Rama as the only objective. So one should obey the Lord and not attach oneself to any other, however noble it is. That is why He is going to correct Arjuna who is steadfast in having mercy at wrong circumstances, though compassion is a noble trait. A surgeon cannot say that he is overcome by mercy and so he will not operate on the patient. So it should be understood that it is wrong to addict to be merciful.<blockquote>'''श्रीभगवानुवाच''' । कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२॥</blockquote><blockquote>Srī-bhagavān uvāca | kutas tvā kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam asvargyam akīrti-karam arjuna ॥ 2-2 ॥</blockquote>Arjuna! How these inferior thoughts have grabbed you. They do not fit higher [thinking] persons nor lead to higher worlds nor bring fame . This is a SUPER Slokam of exhortation , where the Lord chides Arjuna for running away from his true calling as a warrior. THis is also a exhortation for all of us, to crush any sort of dejection and face life bravely and cheerfully with getting drenched in sorrow or misery. What is the reason for being dejected or being overcome with sorrows? It's only the mentally weak without any Aryan traits(AnArya Justam-Un Aryan traits) and one which does not lead to Glory (Akirti karam) or heaven (Asvargyam) indulge in such behaviour. Nowadays, there is lot of talk about depression, medicines for it etc.. THis slokam is the best anti-depressant which comes right from the Lord! This is not told in a soft vien, but in a forceful manner by Krishna to Arjuna, like a commander rallying his troops. (Visame Sam-Upasthitam -> in this hour of crisis , Arjuna is indulging in depression over things which don't deserve it.). (Kutas tva - Where from? Krishna is asking Arjuna, "where from" he has got this depression at this moment!) We should always maintain a positive and cheerful spirit and never fall prey to depression. Imagine the difficulties Rama faced. Despite, all of it, Rama maintained a steady composure and faced everything bravely. It's a lesson to us to not whine about difficulties or feel depressed about it. We should confront it bravely and dedicate ourselves to the Lord.<blockquote>क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २ - ३ ॥</blockquote><blockquote>klaibyam ma sma gamah partha nah-etat-tvayy upa-padyate ksudram hridaya-daurbalyam tyaktva-uttistha parantapa ॥ 2-3 ॥</blockquote>"O son of Pritha! do not yield to this degrading impotence. It does not becoming of you. Give up such petty weakness at heart and getup, Oh! destroyer of the enemy." This is a continuation of the exhortation from Krishna to Arjuna to shed his misplaced angst and mental weakness. Life is a blessing of the lord. There are people who consider suicide in face of troubles, but this are misplaced grievances which overlook the truth of life. Life has to be lived as a blessing of the lord and nothing should deter one. Suicides due to loss in love, exams, job etc are shortsighted. It doesn't befit one. Krishna exhorts Arjuna to rise. And this is also a message to us to raise above our mental weakness. Arjuna is a great warrior and this depression doesn't befit him (na upa-padyateh). We are normally familiar with a person's attitude and outlook. If a person is always laughing and positive and suddenly looks sad, it invokes questions from onlookers. Or if somebody always looks sad and is suddenly all smiles, it will invoke the same question from people. Similarly, Arjuna is a great warrior and this depression is befitting. The "hridaya-daurbalyam" (weakness of hrdyam- heart etc) is ksudram(pathetic). Thinking weakly, capitulating to difficulties, having sucidal tedencies etc should all be destroyed. And if fall into this pits of depression, the Lord himself throws a rope to help us out from this pit. This sloka should be a reminder for us to face life with braveness and cheerfulness. 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 shiver out of fear. Is that Arjuna, who has to lead the army is perturbed? Then how can he lead the army to victory? People want protection of them by Arjuna and if he falters and sits with tears in his eyes and mind shaken. then who 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 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 darkness and gloom. Arjuna was addressed as "the son of Prtha," who happened to be the sister of Krsna's father Vasudeva. Therefore Arjuna had a blood relationship with Krsna.<blockquote>'''अर्जुन उवाच ।''' कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन । इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥</blockquote><blockquote>arjuna uvāca | kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana iṣubhiḥ pratiyotsyāmi pūjārhāv ari-sūdana ॥ 2-4 ॥</blockquote>In the previous slokas, Krishna said that this attitude of Arjuna is not befitting him, will not give him any repute or victory or glory and he needs to shed it. But depression is not like ordinary body pain, which can be cured with a balm etc. It's something more deeper. So, Arjuna is still desolate and not convinced. In ordinary life too, we see lot of depressed people- the school or college kids commit suicide or go into depression due to scoring poorly in the exams, lovers commit suicide due to loss of a their loved ones etc - these are all decisions made out of depression and have no foundation. Though Arjuna did not commit suicide, such dejection for the caliber of Arjuna is equivalent to death. Out of mercy, Arjuna resorts to this decision to withdraw from the war in spite of all encouragement from Sri Krishna. Now in the 4th sloka he asks Sri Krishna: 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? 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 worship. He addresses Krishna as Madhusudhana and AriSudhana, deliberately. An important point to be noted is that how we are to behave towards our teachers or gurus. Bheeshma and Drona are teachers for Arjuna and he has to worship them; but now he is asked to aim missiles at them. This is something, which Arjuna can never think of. Here he is indirectly indicting Sri Krishna by addressing Him as Ari soodana and Madhu soodana. Ari means enemy and He kills the enemies and Madhu. Whereas He never attempted to kill His teacher Sandheepani,and He got fame by killing only enemies, how could he want Arjuna to become notorious by killing his teachers? Arjuna regards the teachers much superior to the words of advice of Sri Krishna. Who is greater- the teacher or God? This is a delicate question. Gold is superior to silver and so normally we regard the person who donates gold to us as greater than the one who donated silver. Why do we regard teacher as great? Because he is the one who guides us to open our inner eyes to see the reality of God, the Supreme Being. So by earlier analogy teacher is greater for having made 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 side God is greater. 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 matrariyen kurugur nambi He regards Sri Nammalwar, his guru as god unto him. God may not forgive one for the paap committed; but the teacher not only ignores one s paap but also guides one in the vision 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 entangled in- whether to regard the advice of the God and act or whether to worship his teachers and abandon the war. Before enrolling as a student, he was a barren land and only afterwards the teacher has cultivated him to such skills and so Arjuna is defiant. Isn't Guru the greatest ? One's Guru is greater than God. So, how can one fight or raise against one's own Guru ? This is Arjuna's predicament. Guru and God are like Gold and silve. Gold is greater/valuable than Silver , so we can consider Acharya is importan than God, with this analogy. But, look at it in a different way, the person who gifts Gold is greater than the one who gives Silver, so the Lord who gifts us "gold-like" Acharya is important than Acharya!. If looked at either way, it seems puzzling on who is more important - one's Acharya or God?? Remember, MadhuraKavi Azhwar who sang the glories of his Acharya, Nammazhwar.<blockquote>गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥</blockquote><blockquote>gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān ॥ 2-5 ॥</blockquote>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 this Sri Krishna is posing a question seemingly. If Arjuna runs away from the war, what will he do for food and shelter? Will he live in forests? The twelve-year exile itself was considered 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 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 people are attached to luxuries and material opulence (referring to Duryodhan etc), there is nothing wrong in it. So, why should he kill them. Isn't it better to let them enjoy their luxury rather than slaying them and ruling the land stained with their blood?" In a way Arjuna is concerned with the hell that awaits him if he were to kill his Teachers. He is also apprehensive that after killing all these people, living in this world with bloodstains will also be hell. So he fears hell before and after his death. Sri Krishna logically rebuts this. If Arjuna left the battle without fighting it will be a disgrace for a kshatriya [royal community] and he will have to lead life by resorting to begging, as he will be deprived of all property. Also, by abandoning his dharma of protection of his people and gifting the kingdom to wicked people will make him a great paapi (Sinner) and ensure hell after death. So Sri Krishna s 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. He need not consider this as enjoyment with blood stains as he is expected to do his duty and be a trusty for good administration and not for pleasure. This way because he established the moral ethics of kshathriya in the war, he will be awarded heaven after death. So 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. Arjuna preferred begging to killing those noble teachers. Perhaps he was reminding Sri Krishna that in one of His earlier Avatars or incarnations, He had also begged. As Sri Vamana, a young dwarf bachelor, He went to the Yagnashala or the sacred place, where Emperor Bali was performing Yagna and begged for a small piece of land to be measured by His tiny feet.<blockquote>न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस् तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६॥</blockquote><blockquote>na caitad vidmaḥ kataran no garīyo yad vā jayema yadi vā no jayeyuḥ yān eva hatvā na jijīviṣāmas te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ ॥ 2-6 ॥</blockquote>[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 persons are arrayed 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 punya. This is to emphasize that every word in this sacred text is rich and brimming with significance." Arjuna says he is torn between what to do (Kataran no gariyah?), he doesn't know what to do (na-cah-etad-vidmah?). He is in Dharma-Sankatam - i.e choosing between the two dharmas - Being a Kshatriya and fighting or invoking paap of killing his acharya. With this plaguing doubt, he says, even winning is not guaranteed in this war (yad va jayemah! yadi va no jaye yuhu!). And even if he is ready to fight, listening to Krishna, he sees his gurus, relatives etc arrayed against him in the war, the very people whom he does not want to kill! Arjuna expresses his quandry here. Like all of us, he is caught in a dilemma of what is right or wrong and what is better. With this quandry, he also has doubts on his winning the war. He doesn't wish to kill his guru and close relatives, but they are arrayed against him in the war which he has to Win! Arjuna is thrown into despair. This is akin to the dilemma of a Father who wants to ensure his wayword Son reigns his habits to write the exam, but if he physically assaults him to control, then the son ends up not writing the exam due to being incapacitated.<blockquote>कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २-७॥</blockquote><blockquote>kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam ॥ 2-7 ॥</blockquote>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 svabhavam ->Dairyam; Karpanya dosam -> Cowardice due to; tvam- You(kannan), prchaami->asking, what is dharma, adharma-> dharam sammudaha what is good for me -> Yac sreyah, tan meh bruhi -> please tell me; consider me your sishya ->sishya te aham; i am taking refuge, surrending to you-> maam tvam prapannam
<blockquote>'''सञ्जय उवाच''' । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २-१॥</blockquote><blockquote>Sañjaya uvāca | taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ ॥ 2-1॥</blockquote>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 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 godly power in us. Sanjaya indicates this. Sri Krishna is going to destroy the Rajo-Thamo qualities in Arjuna and cultivate the Satva quality in him. Thirumangai Alwar in one of his six prabhandams [collections] viz Thiruezhukootrirukkai tells this. This prabhandam is composed of numbers in ascending and descending order and the lines are arranged like a chariot. He says that the two qualities are to be cast aside and the one quality has to be nourished and maintained. So we should avoid Rajo and Thamo qualities and cultivate Satva trait. Here Arjuna is described as one obsessed by mercy or compassion. It is better for everyone to avoid being obsessed by any quality good or bad. We should not cultivate, or attach ourselves to, habits, which will make us addicts, or fanatic to them. Sri Krishna at the time of His departure from this world told one of His ardent devotees, Uddhava, that He was leaving for His eternal abode and Uddhava wondered how they could remain without Him. Sri Krishna says that Uddhava should cast away his attachment to Him and go to Gandhamana hills and do penance at Badarikashram. Uddhava questions whether attachment to the Lord also should be stopped. Sri Krishna replies that His advice should be adhered to without questioning. After completing His exile to the forests Sri Rama returns to Ayodya and is crowned the King. At that time He calls Lakshmana and tells him that He wants to make him as His deputy [something akin to Prince of Wales or yuvaraj]. Lakshmana 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 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 what Sri Rama wanted him to do. Whereas, Bharatha was totally detached and considered to obey Sri Rama as the only objective. So one should obey the Lord and not attach oneself to any other, however noble it is. That is why He is going to correct Arjuna who is steadfast in having mercy at wrong circumstances, though compassion is a noble trait. A surgeon cannot say that he is overcome by mercy and so he will not operate on the patient. So it should be understood that it is wrong to addict to be merciful.<blockquote>'''श्रीभगवानुवाच''' । कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२॥</blockquote><blockquote>Srī-bhagavān uvāca | kutas tvā kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam asvargyam akīrti-karam arjuna ॥ 2-2 ॥</blockquote>Arjuna! How these inferior thoughts have grabbed you. They do not fit higher [thinking] persons nor lead to higher worlds nor bring fame . This is a SUPER Slokam of exhortation , where the Lord chides Arjuna for running away from his true calling as a warrior. THis is also a exhortation for all of us, to crush any sort of dejection and face life bravely and cheerfully with getting drenched in sorrow or misery. What is the reason for being dejected or being overcome with sorrows? It's only the mentally weak without any Aryan traits(AnArya Justam-Un Aryan traits) and one which does not lead to Glory (Akirti karam) or heaven (Asvargyam) indulge in such behaviour. Nowadays, there is lot of talk about depression, medicines for it etc.. THis slokam is the best anti-depressant which comes right from the Lord! This is not told in a soft vien, but in a forceful manner by Krishna to Arjuna, like a commander rallying his troops. (Visame Sam-Upasthitam -> in this hour of crisis , Arjuna is indulging in depression over things which don't deserve it.). (Kutas tva - Where from? Krishna is asking Arjuna, "where from" he has got this depression at this moment!) We should always maintain a positive and cheerful spirit and never fall prey to depression. Imagine the difficulties Rama faced. Despite, all of it, Rama maintained a steady composure and faced everything bravely. It's a lesson to us to not whine about difficulties or feel depressed about it. We should confront it bravely and dedicate ourselves to the Lord.<blockquote>क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २ - ३ ॥</blockquote><blockquote>klaibyam ma sma gamah partha nah-etat-tvayy upa-padyate ksudram hridaya-daurbalyam tyaktva-uttistha parantapa ॥ 2-3 ॥</blockquote>"O son of Pritha! do not yield to this degrading impotence. It does not becoming of you. Give up such petty weakness at heart and getup, Oh! destroyer of the enemy." This is a continuation of the exhortation from Krishna to Arjuna to shed his misplaced angst and mental weakness. Life is a blessing of the lord. There are people who consider suicide in face of troubles, but this are misplaced grievances which overlook the truth of life. Life has to be lived as a blessing of the lord and nothing should deter one. Suicides due to loss in love, exams, job etc are shortsighted. It doesn't befit one. Krishna exhorts Arjuna to rise. And this is also a message to us to raise above our mental weakness. Arjuna is a great warrior and this depression doesn't befit him (na upa-padyateh). We are normally familiar with a person's attitude and outlook. If a person is always laughing and positive and suddenly looks sad, it invokes questions from onlookers. Or if somebody always looks sad and is suddenly all smiles, it will invoke the same question from people. Similarly, Arjuna is a great warrior and this depression is befitting. The "hridaya-daurbalyam" (weakness of hrdyam- heart etc) is ksudram(pathetic). Thinking weakly, capitulating to difficulties, having sucidal tedencies etc should all be destroyed. And if fall into this pits of depression, the Lord himself throws a rope to help us out from this pit. This sloka should be a reminder for us to face life with braveness and cheerfulness. 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 shiver out of fear. Is that Arjuna, who has to lead the army is perturbed? Then how can he lead the army to victory? People want protection of them by Arjuna and if he falters and sits with tears in his eyes and mind shaken. then who 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 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 darkness and gloom. Arjuna was addressed as "the son of Prtha," who happened to be the sister of Krsna's father Vasudeva. Therefore Arjuna had a blood relationship with Krsna.<blockquote>'''अर्जुन उवाच ।''' कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन । इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥</blockquote><blockquote>arjuna uvāca | kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana iṣubhiḥ pratiyotsyāmi pūjārhāv ari-sūdana ॥ 2-4 ॥</blockquote>In the previous slokas, Krishna said that this attitude of Arjuna is not befitting him, will not give him any repute or victory or glory and he needs to shed it. But depression is not like ordinary body pain, which can be cured with a balm etc. It's something more deeper. So, Arjuna is still desolate and not convinced. In ordinary life too, we see lot of depressed people- the school or college kids commit suicide or go into depression due to scoring poorly in the exams, lovers commit suicide due to loss of a their loved ones etc - these are all decisions made out of depression and have no foundation. Though Arjuna did not commit suicide, such dejection for the caliber of Arjuna is equivalent to death. Out of mercy, Arjuna resorts to this decision to withdraw from the war in spite of all encouragement from Sri Krishna. Now in the 4th sloka he asks Sri Krishna: 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? 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 worship. He addresses Krishna as Madhusudhana and AriSudhana, deliberately. An important point to be noted is that how we are to behave towards our teachers or gurus. Bheeshma and Drona are teachers for Arjuna and he has to worship them; but now he is asked to aim missiles at them. This is something, which Arjuna can never think of. Here he is indirectly indicting Sri Krishna by addressing Him as Ari soodana and Madhu soodana. Ari means enemy and He kills the enemies and Madhu. Whereas He never attempted to kill His teacher Sandheepani,and He got fame by killing only enemies, how could he want Arjuna to become notorious by killing his teachers? Arjuna regards the teachers much superior to the words of advice of Sri Krishna. Who is greater- the teacher or God? This is a delicate question. Gold is superior to silver and so normally we regard the person who donates gold to us as greater than the one who donated silver. Why do we regard teacher as great? Because he is the one who guides us to open our inner eyes to see the reality of God, the Supreme Being. So by earlier analogy teacher is greater for having made 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 side God is greater. 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 matrariyen kurugur nambi He regards Sri Nammalwar, his guru as god unto him. God may not forgive one for the paap committed; but the teacher not only ignores one s paap but also guides one in the vision 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 entangled in- whether to regard the advice of the God and act or whether to worship his teachers and abandon the war. Before enrolling as a student, he was a barren land and only afterwards the teacher has cultivated him to such skills and so Arjuna is defiant. Isn't Guru the greatest ? One's Guru is greater than God. So, how can one fight or raise against one's own Guru ? This is Arjuna's predicament. Guru and God are like Gold and silve. Gold is greater/valuable than Silver , so we can consider Acharya is importan than God, with this analogy. But, look at it in a different way, the person who gifts Gold is greater than the one who gives Silver, so the Lord who gifts us "gold-like" Acharya is important than Acharya!. If looked at either way, it seems puzzling on who is more important - one's Acharya or God?? Remember, MadhuraKavi Azhwar who sang the glories of his Acharya, Nammazhwar.<blockquote>गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥</blockquote><blockquote>gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān ॥ 2-5 ॥</blockquote>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 this Sri Krishna is posing a question seemingly. If Arjuna runs away from the war, what will he do for food and shelter? Will he live in forests? The twelve-year exile itself was considered 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 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 people are attached to luxuries and material opulence (referring to Duryodhan etc), there is nothing wrong in it. So, why should he kill them. Isn't it better to let them enjoy their luxury rather than slaying them and ruling the land stained with their blood?" In a way Arjuna is concerned with the hell that awaits him if he were to kill his Teachers. He is also apprehensive that after killing all these people, living in this world with bloodstains will also be hell. So he fears hell before and after his death. Sri Krishna logically rebuts this. If Arjuna left the battle without fighting it will be a disgrace for a kshatriya [royal community] and he will have to lead life by resorting to begging, as he will be deprived of all property. Also, by abandoning his dharma of protection of his people and gifting the kingdom to wicked people will make him a great paapi (Sinner) and ensure hell after death. So Sri Krishna s 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. He need not consider this as enjoyment with blood stains as he is expected to do his duty and be a trusty for good administration and not for pleasure. This way because he established the moral ethics of kshathriya in the war, he will be awarded heaven after death. So 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. Arjuna preferred begging to killing those noble teachers. Perhaps he was reminding Sri Krishna that in one of His earlier Avatars or incarnations, He had also begged. As Sri Vamana, a young dwarf bachelor, He went to the Yagnashala or the sacred place, where Emperor Bali was performing Yagna and begged for a small piece of land to be measured by His tiny feet.<blockquote>न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस् तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६॥</blockquote><blockquote>na caitad vidmaḥ kataran no garīyo yad vā jayema yadi vā no jayeyuḥ yān eva hatvā na jijīviṣāmas te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ ॥ 2-6 ॥</blockquote>[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 persons are arrayed 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 punya. This is to emphasize that every word in this sacred text is rich and brimming with significance." Arjuna says he is torn between what to do (Kataran no gariyah?), he doesn't know what to do (na-cah-etad-vidmah?). He is in Dharma-Sankatam - i.e choosing between the two dharmas - Being a Kshatriya and fighting or invoking paap of killing his acharya. With this plaguing doubt, he says, even winning is not guaranteed in this war (yad va jayemah! yadi va no jaye yuhu!). And even if he is ready to fight, listening to Krishna, he sees his gurus, relatives etc arrayed against him in the war, the very people whom he does not want to kill! Arjuna expresses his quandry here. Like all of us, he is caught in a dilemma of what is right or wrong and what is better. With this quandry, he also has doubts on his winning the war. He doesn't wish to kill his guru and close relatives, but they are arrayed against him in the war which he has to Win! Arjuna is thrown into despair. This is akin to the dilemma of a Father who wants to ensure his wayword Son reigns his habits to write the exam, but if he physically assaults him to control, then the son ends up not writing the exam due to being incapacitated.<blockquote>कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २-७॥</blockquote><blockquote>kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam ॥ 2-7 ॥</blockquote>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 svabhavam ->Dairyam; Karpanya dosam -> Cowardice due to; tvam- You(kannan), prchaami->asking, what is dharma, adharma-> dharam sammudaha what is good for me -> Yac sreyah, tan meh bruhi -> please tell me; consider me your sishya ->sishya te aham; i am taking refuge, surrending to you-> maam tvam prapannam
saadhi- please instruct me. A super sloka, where Arjuna helplessly falls at Krishna's feet seeking refuge and begs him for guidance. This is a guide to all of us to do the same! He entreats Krishna to guide him, considering him as his disciple and not as some stranger, in case Krishna has reservations on why he should guide anybody who is not his disciple or son. This shows that Lord is the one who can clear our fears and doubts. Azhwar sings, the Lotus blooms only by the rays of the sun and not by mere heat of a fire and the waves come down to the shore, similarly the jeevatma's refuge is the Lord. 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 toward a distant ocean or jus as a lotus blossoms at the sight of a distant Sun, the wisdom of the soul [jeevatma] will yearn for enlightenment from the Supreme Being [Paramatma]. So the Alwar advises his mind to surrender unto the beloved of Mother Lakshmi, the dweller in Lotus. Unlike human nature to offer materials such as flowers or fruits to gain favours from others, to get His grace all one needs is to surrender unto Him. While the soul is groping in darkness, He is shining with brilliance, the soul is slave and He is the Master and with this attitude Arjuna falls at the feet of Sri Krishna. He says he is suffering from karpanya dosha- a defect of a kripana. Sage Yagnavalkya (instructing Gaargi) says the one who has not attained the knowledge of the Supreme Being is 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 thousands of various other subjects, says Swami Vedanta Desika. "Vidyaanan silpa nai punyam". Arjuna says he is affected by this karpanya dosha. Because of this he has lost his courage. The Thaithriyopanishad says that as one approaches God, he gets courage and one who withdraws from Him loses courage. If we realize God in ourselves, we get motivated to do things. On the other hand virakthi or nirvedam or frustration leads to retardation. Hanuman searched for Mother Sri Sita all over Lanka and when he was frustrated, suddenly he remembered Sri Rama. Sri Rama gave Hanuman His Ring to be handed over to Sri Sita and so, how can His words fail? So he got enthused and also removed the feeling that he was searching Sri Sita and corrected that feeling by the wisdom that Sri Sita Herself will show up and successfully complete his mission. Immediately, Hanuman spotted Sri Sita. One should dismiss the thought that one is doing but realize that it is God who gets actions done for that one. This does not mean that one should practice idling or remain inactive; but take all out efforts with the realization that He is the prime mover 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 history of the patient 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? 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 or disciple and so will obey and act according to His guidance. This also shows how something like mental weakness and worry can cripple even a great warrior like Arjuna into confusion and sorrow.<blockquote>न हि प्रपश्यामि ममापनुद्याद्य च्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ २-८॥</blockquote><blockquote>na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api cādhipatyam ॥ 2-8 ॥</blockquote>I can find no means to drive away this grief which is burning up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty or one like in heaven." Na hi prapasyami -> I cannot find ; Ya Sokham ucchosanam indriyanam -> The grief which is burning my senses and causing me sadness avapya bhumav asapatnam rddham -> even if i win prosperous, unrivaled kingdom on earth rajyam suranam api ca adhipatyam -> or soverignity like in heaven. In case Krishna is thinking - What, if there is some grief? Grief is just temporary and one typically gets over it in no time. So, if Arjuna is feeling grieved over the prospect of bloodshed, he should surely get over it , once he gets to rule a prosperous empire and enjoy all the luxuries? In response to this, Arjuna says - unrivalled soveregnity etc is not going to overcome his grief, because this will constantly remind him of the bloodshed he had to do to gain it. ARjuna is a learned person too, but is not able to overcome his grief. THis shows two things - even all the learning in the world will not help, if one doesn't truly understand the meaning of the scriptures and practices it. For eg: Narada is a learned scholar in all branches of Vedic knowledge but was driven to grief and Saunaka muni points out that he needs to inculcate the vedic meanings truly (it's a pointer to us). Similarly, Rama whom nothing could defeat, was drowned in misery with separation of Sita, due to grief. So, grief can torment a living soul and is more dangerous than the crematory fire which just burns a corpse. Arjuna sees his beloved ones like Bheeshma and Drona on the enemy camp ready to fight and this sight dries his sensual organs like eyes and tongue. He is engulfed in anguish and finds no cure. Our forefathers convey us a great lesson here. One hears the words chithai [pyre] and chinthanai [brooding]. Chithai or a pyre is used in the cremation grounds for burning dead bodies. Whereas, chinthanai or brooding will burn out a living person. Here brooding burns Arjuna. Once sage Narada met sage Sanatkumara and requested him that though Narada had mastered all available literature but wanted Sanatkumara to preach him that which will dispel his anguish and sorrow. In reply Sanatkumara asked Narada to first tell what all he knew. Narada started telling his knowledge in the Vedas, Upanishads, all types of Shastras, etc. Sanatkumara said that Narada had studied all and there was nothing, which could be preached to Narada. This gave the hint to Narada, that he had merely studied all these without practicing or understanding the inner significance of these literatures. 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. So one should never get worried. Hanuman, when dispatched for searching Sri Sita was wondering why Sri Rama was so worried at the loss of a mere wife. Being a bachelor, Hanuman might not have understood the role of a wife. But the same Hanuman, when saw Sri Sita, then wondered how Sri Rama was still alive after losing such a noble and righteous wife. Here, Valmiki the author of Srimad Ramayana, observes that no enemy on earth could ever kill Sri Rama and only worry had the power. Arjuna, therefore feels thoroughly handicapped by his worries, and seeks help from Sri Krishna. It was opined by Sri Krishna that no distress is there which remains forever. Even death of a dear one is forgotten after a few days or when a happier incident is encountered. So if Arjuna got back his kingdom, this grief of killing the relatives will vanish. But Arjuna says that all the so called happiness one may get by acquiring a kingdom, like music, dance, food, etc., will remind him these paap he is to commit and make him miserable. Perhaps a small kingdom, or one with enemies around or one that is stuck by poverty and famine may cause worries for the rulers. So Arjuna qualifies that even if the entire world was reigned, with no enemies and totally prosperous, will never clear him of his grief. Further, he says that even if he gains the control of the heavenly kingdom, he is unable to find the way to dispel his grief. <blockquote>'''सञ्जय उवाच''' | एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २-९॥</blockquote><blockquote>sañjaya uvāca | evam uktvā hṛṣīkeśaṁ guḍākeśaḥ paran-tapaḥ na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha ॥ 2-9 ॥</blockquote>2-9: sanjaya uvaca evam uktva hrishikesham gudakeshah parantapah na yotsya iti govindam uktva tusnim babhuva ha evam uktva -> all that Arjuna said in the previous slokas: Arjuna has told his reasoning for not fighting. All the relatives, friends and teachers have assembled and he could not fight with them. Killing relatives and annihilating a dynasty or family is a paap, which will lead to eradication of kula dharma and so take him to hell. Enjoyment cannot be with blood stained hands. Even if the enemy camp was ready, killing near ones is paap. The very sight of these people ready to fight dries up
saadhi- please instruct me. A super sloka, where Arjuna helplessly falls at Krishna's feet seeking refuge and begs him for guidance. This is a guide to all of us to do the same! He entreats Krishna to guide him, considering him as his disciple and not as some stranger, in case Krishna has reservations on why he should guide anybody who is not his disciple or son. This shows that Lord is the one who can clear our fears and doubts. Azhwar sings, the Lotus blooms only by the rays of the sun and not by mere heat of a fire and the waves come down to the shore, similarly the jeevatma's refuge is the Lord. 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 toward a distant ocean or jus as a lotus blossoms at the sight of a distant Sun, the wisdom of the soul [jeevatma] will yearn for enlightenment from the Supreme Being [Paramatma]. So the Alwar advises his mind to surrender unto the beloved of Mother Lakshmi, the dweller in Lotus. Unlike human nature to offer materials such as flowers or fruits to gain favours from others, to get His grace all one needs is to surrender unto Him. While the soul is groping in darkness, He is shining with brilliance, the soul is slave and He is the Master and with this attitude Arjuna falls at the feet of Sri Krishna. He says he is suffering from karpanya dosha- a defect of a kripana. Sage Yagnavalkya (instructing Gaargi) says the one who has not attained the knowledge of the Supreme Being is 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 thousands of various other subjects, says Swami Vedanta Desika. "Vidyaanan silpa nai punyam". Arjuna says he is affected by this karpanya dosha. Because of this he has lost his courage. The Thaithriyopanishad says that as one approaches God, he gets courage and one who withdraws from Him loses courage. If we realize God in ourselves, we get motivated to do things. On the other hand virakthi or nirvedam or frustration leads to retardation. Hanuman searched for Mother Sri Sita all over Lanka and when he was frustrated, suddenly he remembered Sri Rama. Sri Rama gave Hanuman His Ring to be handed over to Sri Sita and so, how can His words fail? So he got enthused and also removed the feeling that he was searching Sri Sita and corrected that feeling by the wisdom that Sri Sita Herself will show up and successfully complete his mission. Immediately, Hanuman spotted Sri Sita. One should dismiss the thought that one is doing but realize that it is God who gets actions done for that one. This does not mean that one should practice idling or remain inactive; but take all out efforts with the realization that He is the prime mover 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 history of the patient 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? 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 or disciple and so will obey and act according to His guidance. This also shows how something like mental weakness and worry can cripple even a great warrior like Arjuna into confusion and sorrow.<blockquote>न हि प्रपश्यामि ममापनुद्याद्य च्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ २-८॥</blockquote><blockquote>na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api cādhipatyam ॥ 2-8 ॥</blockquote>I can find no means to drive away this grief which is burning up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty or one like in heaven." Na hi prapasyami -> I cannot find ; Ya Sokham ucchosanam indriyanam -> The grief which is burning my senses and causing me sadness avapya bhumav asapatnam rddham -> even if i win prosperous, unrivaled kingdom on earth rajyam suranam api ca adhipatyam -> or soverignity like in heaven. In case Krishna is thinking - What, if there is some grief? Grief is just temporary and one typically gets over it in no time. So, if Arjuna is feeling grieved over the prospect of bloodshed, he should surely get over it , once he gets to rule a prosperous empire and enjoy all the luxuries? In response to this, Arjuna says - unrivalled soveregnity etc is not going to overcome his grief, because this will constantly remind him of the bloodshed he had to do to gain it. ARjuna is a learned person too, but is not able to overcome his grief. THis shows two things - even all the learning in the world will not help, if one doesn't truly understand the meaning of the scriptures and practices it. For eg: Narada is a learned scholar in all branches of Vedic knowledge but was driven to grief and Saunaka muni points out that he needs to inculcate the vedic meanings truly (it's a pointer to us). Similarly, Rama whom nothing could defeat, was drowned in misery with separation of Sita, due to grief. So, grief can torment a living soul and is more dangerous than the crematory fire which just burns a corpse. Arjuna sees his beloved ones like Bheeshma and Drona on the enemy camp ready to fight and this sight dries his sensual organs like eyes and tongue. He is engulfed in anguish and finds no cure. Our forefathers convey us a great lesson here. One hears the words chithai [pyre] and chinthanai [brooding]. Chithai or a pyre is used in the cremation grounds for burning dead bodies. Whereas, chinthanai or brooding will burn out a living person. Here brooding burns Arjuna. Once sage Narada met sage Sanatkumara and requested him that though Narada had mastered all available literature but wanted Sanatkumara to preach him that which will dispel his anguish and sorrow. In reply Sanatkumara asked Narada to first tell what all he knew. Narada started telling his knowledge in the Vedas, Upanishads, all types of Shastras, etc. Sanatkumara said that Narada had studied all and there was nothing, which could be preached to Narada. This gave the hint to Narada, that he had merely studied all these without practicing or understanding the inner significance of these literatures. 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. So one should never get worried. Hanuman, when dispatched for searching Sri Sita was wondering why Sri Rama was so worried at the loss of a mere wife. Being a bachelor, Hanuman might not have understood the role of a wife. But the same Hanuman, when saw Sri Sita, then wondered how Sri Rama was still alive after losing such a noble and righteous wife. Here, Valmiki the author of Srimad Ramayana, observes that no enemy on earth could ever kill Sri Rama and only worry had the power. Arjuna, therefore feels thoroughly handicapped by his worries, and seeks help from Sri Krishna. It was opined by Sri Krishna that no distress is there which remains forever. Even death of a dear one is forgotten after a few days or when a happier incident is encountered. So if Arjuna got back his kingdom, this grief of killing the relatives will vanish. But Arjuna says that all the so called happiness one may get by acquiring a kingdom, like music, dance, food, etc., will remind him these paap he is to commit and make him miserable. Perhaps a small kingdom, or one with enemies around or one that is stuck by poverty and famine may cause worries for the rulers. So Arjuna qualifies that even if the entire world was reigned, with no enemies and totally prosperous, will never clear him of his grief. Further, he says that even if he gains the control of the heavenly kingdom, he is unable to find the way to dispel his grief. <blockquote>'''सञ्जय उवाच''' | एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २-९॥</blockquote><blockquote>sañjaya uvāca | evam uktvā hṛṣīkeśaṁ guḍākeśaḥ paran-tapaḥ na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha ॥ 2-9 ॥</blockquote>2-9: sanjaya uvaca evam uktva hrishikesham gudakeshah parantapah na yotsya iti govindam uktva tusnim babhuva ha evam uktva -> all that Arjuna said in the previous slokas: Arjuna has told his reasoning for not fighting. All the relatives, friends and teachers have assembled and he could not fight with them. Killing relatives and annihilating a dynasty or family is a paap, which will lead to eradication of kula dharma and so take him to hell. Enjoyment cannot be with blood stained hands. Even if the enemy camp was ready, killing near ones is paap. The very sight of these people ready to fight dries up
his senses. Even if a prosperous, entire world or heaven is offered to rule, Arjuna can never think of fighting. Having given out his mind so elaborately, Arjuna takes asylum at Sri Krishna and stops talking with a final say that he will not fight. Sanjaya, who is narrating alive the 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 fight. "na yotsya" -> I will not fight, said Arjuna. tusnim babhuva-> Arjuna became silent. He has said all that he can and doesn't have anything more to say. ha -> what a surprise! (that Arjuna became silent in the thick of battlefield). Sanjaya refers to Arjuna as Gudakesa or the one who has conquered sleep and laziness, the hallmarks of Tamas quality. Arjuna is not tired or feeling weak to fight. Nor is he cowardly and afraid to fight.That is why the word paranthapa or the one who burns the enemies is used by Sanjaya. But out of shear sympathy for those arrayed against, he is refusing to fight. In the last sloka Arjuna tells Sri Krishna, that his sensual organs are all dried up at the sight of his loved ones in the opposite camp. So, significantly, Sanjaya denotes Sri Krishna with the epithet Hrishikesa or the Conqueror of the organs [both sensual and active]. We have to understand that God is the prime mover behind all the organs functioning in our body. Arjuna tells Sri Krishna that he is not going to fight. He addresses Him as Govinda. This word implies three meanings. Sri Andal in her Thiruppavai repeats this name of the Lord in the 27th [koodarai vellum], 28th [karavaigal pinsenru] and 29th [chitran chirukalai] pasurams. Govinda means Protector of cows. It also means protector of the earth. And, it can also mean protector of souls. In this temple the Lord is called Bha[k]tharavi Perumal, which means He is the Aavi or Soul of the devotees. It seems the Lord prefers cow herding to being the Leader of all the gods or residing in Sri Vaikuntam. Sri Andal says karavaigal pin senru, which is going behind the cows. The cows do not say to Sri Krishna, Who is following them, not to come behind them. In fact, He is in every soul and follows as the inner conscience and directs. But if we say to Him that He need not follow and we will go our own way, He lets us go and we get entangled into all types of situations. On the other hand, if we allow Him to follow us or direct us, we are assured of proper destiny. So here Arjuna calls Him Govinda and wants Him to direct in the right path. This slokam is a summary from Sanjaya of the previous verses of Arjuna: Sanjaya says that having said all the above, Arjuna concluded that "I shall NOT fight" to Krishna. In this sloka, Arjuna is referred to as "GudaKesah", "Paramtapah" - which are salutary terms signifying a person who is an accomplished warrior and master of curbing ignorance ie one not given to laziness or lack of will. THis shows that Arjuna is not shirking from war, because of laziness or skill, but due to mental sorrow and confusion. On the same note, Krishna is referred to as Hrishikesa and Govinda in this sloka. Hrishikesa is the master of senses and since the senses are crippling Arjuna, who better than their Master to tame them and set Arjuna in the right path? Govinda is the one who herds cows, ruler of the earth and one who stays true to his word. All this three are apt in this case, because Arjuna is asking the Lord who is so merciful to herd cows etc to guide him too; one who is sovereign ruler of the earth, his duty is to guide him too in this war and one who stays and mesmerises others with his words should guide him (which Krishna does through his Gitaupadesam). A guru is not only one who is a gnaani, but can guide his devotees by articulating the right path and mesmerizes with right words. <blockquote>तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २-१०॥</blockquote><blockquote>tam uvāca hṛṣīkeśaḥ prahasann iva bhārata senayor ubhayor madhye viṣīdantam idaṁ vacaḥ ॥ 2-10 ॥</blockquote>Oh! Bhaaratha [Dhridharashtra] standing in between the two armies, Hrishikesa [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 speaking. Lord's reason to smile are multifold here. One is, he knows all that will occur in the future and is smiling; Next is, he has guided Arjuna and the Pandavas throughout in preparation for the war and is now again at the primary center. The smile has several interpretations. Firstly, it is a sarcastic one at the behavior of Arjuna. The war is about to begin at any moment and both sides have blown their conches as a mark of their readiness to start the fight. At that time Arjuna tells he is heartbroken to fight. Though he wants to avoid war out of sympathy for his kith and kin, the world will think that he is withdrawing out of fear. He is also exhibiting his contradictory actions. When Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill the Kauravas and now 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 from the listeners, he has to put up a welcome face. The great Acharya Sri Parasara Bhattar, seeing the twin dimples on the Sri Namperumal idol, used to say that He appeared as though to say something. Next, the smile also signifies the toy Arjuna in the hands of Sri Krishna. Before the war commenced, Sri Krishna was sent as an emissary to explore the possibility of stopping the war. 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 incident and hints to Dhridharashtra that the smile is actually a deception to the disaster that awaited the Kuru dynasty. The smile could also mean the great philosophy to be delivered to the World at large and using Arjuna as a ploy. He is smiling because through the forthcoming words so many ideas like way of life etc. are going to be told. This Sri Krishna is trying to tell with a body language, which Arjuna was fortunate to witness.<blockquote>श्रीभगवानुवाच । अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११॥</blockquote><blockquote>śrī-bhagavān uvāca | aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ॥ 2-11 ॥</blockquote>2-11: sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase 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 tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas -> you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned one(prajna vadams) panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can differentiate between body and soul. ; nanu-anusocanti -> do not lament gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam; gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does
his senses. Even if a prosperous, entire world or heaven is offered to rule, Arjuna can never think of fighting. Having given out his mind so elaborately, Arjuna takes asylum at Sri Krishna and stops talking with a final say that he will not fight. Sanjaya, who is narrating alive the 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 fight. "na yotsya" -> I will not fight, said Arjuna. tusnim babhuva-> Arjuna became silent. He has said all that he can and doesn't have anything more to say. ha -> what a surprise! (that Arjuna became silent in the thick of battlefield). Sanjaya refers to Arjuna as Gudakesa or the one who has conquered sleep and laziness, the hallmarks of Tamas quality. Arjuna is not tired or feeling weak to fight. Nor is he cowardly and afraid to fight.That is why the word paranthapa or the one who burns the enemies is used by Sanjaya. But out of shear sympathy for those arrayed against, he is refusing to fight. In the last sloka Arjuna tells Sri Krishna, that his sensual organs are all dried up at the sight of his loved ones in the opposite camp. So, significantly, Sanjaya denotes Sri Krishna with the epithet Hrishikesa or the Conqueror of the organs [both sensual and active]. We have to understand that God is the prime mover behind all the organs functioning in our body. Arjuna tells Sri Krishna that he is not going to fight. He addresses Him as Govinda. This word implies three meanings. Sri Andal in her Thiruppavai repeats this name of the Lord in the 27th [koodarai vellum], 28th [karavaigal pinsenru] and 29th [chitran chirukalai] pasurams. Govinda means Protector of cows. It also means protector of the earth. And, it can also mean protector of souls. In this temple the Lord is called Bha[k]tharavi Perumal, which means He is the Aavi or Soul of the devotees. It seems the Lord prefers cow herding to being the Leader of all the gods or residing in Sri Vaikuntam. Sri Andal says karavaigal pin senru, which is going behind the cows. The cows do not say to Sri Krishna, Who is following them, not to come behind them. In fact, He is in every soul and follows as the inner conscience and directs. But if we say to Him that He need not follow and we will go our own way, He lets us go and we get entangled into all types of situations. On the other hand, if we allow Him to follow us or direct us, we are assured of proper destiny. So here Arjuna calls Him Govinda and wants Him to direct in the right path. This slokam is a summary from Sanjaya of the previous verses of Arjuna: Sanjaya says that having said all the above, Arjuna concluded that "I shall NOT fight" to Krishna. In this sloka, Arjuna is referred to as "GudaKesah", "Paramtapah" - which are salutary terms signifying a person who is an accomplished warrior and master of curbing ignorance ie one not given to laziness or lack of will. THis shows that Arjuna is not shirking from war, because of laziness or skill, but due to mental sorrow and confusion. On the same note, Krishna is referred to as Hrishikesa and Govinda in this sloka. Hrishikesa is the master of senses and since the senses are crippling Arjuna, who better than their Master to tame them and set Arjuna in the right path? Govinda is the one who herds cows, ruler of the earth and one who stays true to his word. All this three are apt in this case, because Arjuna is asking the Lord who is so merciful to herd cows etc to guide him too; one who is sovereign ruler of the earth, his duty is to guide him too in this war and one who stays and mesmerises others with his words should guide him (which Krishna does through his Gitaupadesam). A guru is not only one who is a gnaani, but can guide his devotees by articulating the right path and mesmerizes with right words. <blockquote>तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २-१०॥</blockquote><blockquote>tam uvāca hṛṣīkeśaḥ prahasann iva bhārata senayor ubhayor madhye viṣīdantam idaṁ vacaḥ ॥ 2-10 ॥</blockquote>Oh! Bhaaratha [Dhridharashtra] standing in between the two armies, Hrishikesa [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 speaking. Lord's reason to smile are multifold here. One is, he knows all that will occur in the future and is smiling; Next is, he has guided Arjuna and the Pandavas throughout in preparation for the war and is now again at the primary center. The smile has several interpretations. Firstly, it is a sarcastic one at the behavior of Arjuna. The war is about to begin at any moment and both sides have blown their conches as a mark of their readiness to start the fight. At that time Arjuna tells he is heartbroken to fight. Though he wants to avoid war out of sympathy for his kith and kin, the world will think that he is withdrawing out of fear. He is also exhibiting his contradictory actions. When Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill the Kauravas and now 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 from the listeners, he has to put up a welcome face. The great Acharya Sri Parasara Bhattar, seeing the twin dimples on the Sri Namperumal idol, used to say that He appeared as though to say something. Next, the smile also signifies the toy Arjuna in the hands of Sri Krishna. Before the war commenced, Sri Krishna was sent as an emissary to explore the possibility of stopping the war. 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 incident and hints to Dhridharashtra that the smile is actually a deception to the disaster that awaited the Kuru dynasty. The smile could also mean the great philosophy to be delivered to the World at large and using Arjuna as a ploy. He is smiling because through the forthcoming words so many ideas like way of life etc. are going to be told. This Sri Krishna is trying to tell with a body language, which Arjuna was fortunate to witness.<blockquote>श्रीभगवानुवाच । अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११॥</blockquote><blockquote>śrī-bhagavān uvāca | aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ॥ 2-11 ॥</blockquote>Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the same time your words show ignorance tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas -> you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned one(prajna vadams) panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can differentiate between body and soul. ; nanu-anusocanti -> do not lament gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam; gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does
not go away(soul). Krishna says that Arjuna's lamentations in the previous verses display somebody who speaks like a learned person but is truly lamenting like a fool. Who is considered learned? A panditah? One who knows and understands that body and soul are not the same and acts accordingly is the truly learned one in this world. And not the material experts or people who know the sciences and other aspects of material universe. In some of the earlier verses, Arjuna seems to recognize this difference. For instance, when he says that killing all the kaurvas would leave nobody to offer oblations to the forefathers seems to point that he knows the concept of soul. But at the same time in the next few verses he laments that killing Drona, Bhismha etc is a paap, forgetting that in the War, it's his Dharma to fight irrespective of the opponents and that ultimately he is killing their bodies but not their souls. It is very important to note that, this shouldn't be miscontrued as an excuse to kill anybody. Arjuna's situation was that he was in the War fighting a battle to save his land from the wicked and that was his Kshatriya Dharma which Krishna was teaching. But, in normal situations, we don't have right to kill anybody. So, in this verse, Krishna says the learned pandits who know the difference between body and soul do not grieve at any stage of life. But, Arjuna who seems to speak like a learned person is lamenting for something which not worthy of it. What is Body? What is soul? How can we say it is distinct? For eg: in our daily reference, we say this is my feet, my tongue, my car, my house etc.. It implies the feet, tongue, car, house etc are separate from "I". The "I" is what we refer to as SOUL, which lives forever and is
not go away(soul). Krishna says that Arjuna's lamentations in the previous verses display somebody who speaks like a learned person but is truly lamenting like a fool. Who is considered learned? A panditah? One who knows and understands that body and soul are not the same and acts accordingly is the truly learned one in this world. And not the material experts or people who know the sciences and other aspects of material universe. In some of the earlier verses, Arjuna seems to recognize this difference. For instance, when he says that killing all the kaurvas would leave nobody to offer oblations to the forefathers seems to point that he knows the concept of soul. But at the same time in the next few verses he laments that killing Drona, Bhismha etc is a paap, forgetting that in the War, it's his Dharma to fight irrespective of the opponents and that ultimately he is killing their bodies but not their souls. It is very important to note that, this shouldn't be miscontrued as an excuse to kill anybody. Arjuna's situation was that he was in the War fighting a battle to save his land from the wicked and that was his Kshatriya Dharma which Krishna was teaching. But, in normal situations, we don't have right to kill anybody. So, in this verse, Krishna says the learned pandits who know the difference between body and soul do not grieve at any stage of life. But, Arjuna who seems to speak like a learned person is lamenting for something which not worthy of it. What is Body? What is soul? How can we say it is distinct? For eg: in our daily reference, we say this is my feet, my tongue, my car, my house etc.. It implies the feet, tongue, car, house etc are separate from "I". The "I" is what we refer to as SOUL, which lives forever and is
distinct from the Body. The soul has a atomic form as per puranas. Sri Krishna refers to Pundit, which means learned. It is not mere worldly knowledge, but the person possessing the knowledge about body and soul is referred to as pundit He is also called a vedanhi. Like a pundit, Arjuna appears to know the difference between soul [atman] and body [sareeram]. But he also says words, which show that he thinks both atman and sareeram are same. Asu means prana or imperishable. Gathasu means perishable or without asu or only body without soul. Agathasu is opposite of gathasu or with asu or prana, which means the body with soul. Pundits know about the destroyable and the indestroyable. All slokas upto this point (from 1.1 to 2.11) are prelude to the actual Bhagavad Gita. a) Consider all slokas so far (Chapter1 and chapter2 till 11): Preceding slokas are related to Arjuna's lamentation and ignorance. Next set of slokas starting with this one is Lord's response clearing Arjuna's doubts. a1) Arjuna exhibited his misunderstanding of soul and body and thought that he is destroying Bheeshma and Drona. In Sanskrit language one word can give several meanings and several words can mean same thing; but they have to be judiciously used. Sareeram and Deham refer to body but have different connotations. We see a person after, say, 10 years and that person has become thinner and weak. So we enquire why his body has become weak and thin. Here, as per the dhathu or root, to indicate diminishing nature we have to use the word sareeram. On the other hand, suppose we see a person looking fatter or bigger than what we saw him some years back, we express that the body has grown. Here, it is apt to use the word Deham which indicates growth. But in both cases the soul or atman remains in tact. So change is the nature of body and anything that changes is not permanent. Thus the body is destroyable whereas the soul never changes and so is indestructible. b) Body goes thru 6 changes: Shad bhavam vikaram - Asti, Jayate(born), Parinamate(change), Vivarte(grow), Apakshiyateh(decay) Vinashyati Atma(Soul) doesn't go thru any changes. Anything which does not go through changes, is eternal and soul is the only such entity. c) Son, Brother, Husband, Father, Grandfather -> A man can go through all this roles in his life demonstrating material relations in world, which can go thru changes. But, once self is always constant like the Soul and is never changing. d) What is body made of?? - PanchaBhootam - Prithvi(Earth), Ap(Water), Tejas(Fire), Vayu(WInd), Akasam(Ether). When this five materials are joined together, they will never survive for long. Eg: Take Salt, Flour, Water. When they are separate, they can survive for long, but when joined together as upma, their shelf life becomes shortened. What is Soul made off? - It is JnaanaSwaropam, full of knowledge. It is eternal and never changing. Soul resides within our hearts in the shape of lotus(?). e) Who experiences joy and sorrow? - Body and Soul? - Soul is full of knowledge , but the karmas cover it's knowledge. It's just like clouds of karma covering the Sun's shine. That's why everybody has different levels of knowledge. -Body is material and has NO knowledge. - Soul resides in the Body. It's knowledge is spread throughout the body, even though it's not seen and is tiny. eg. Soul is like SIM card in Mobile phone ;-). Without Soul, the
distinct from the Body. The soul has a atomic form as per puranas. Sri Krishna refers to Pundit, which means learned. It is not mere worldly knowledge, but the person possessing the knowledge about body and soul is referred to as pundit He is also called a vedanhi. Like a pundit, Arjuna appears to know the difference between soul [atman] and body [sareeram]. But he also says words, which show that he thinks both atman and sareeram are same. Asu means prana or imperishable. Gathasu means perishable or without asu or only body without soul. Agathasu is opposite of gathasu or with asu or prana, which means the body with soul. Pundits know about the destroyable and the indestroyable. All slokas upto this point (from 1.1 to 2.11) are prelude to the actual Bhagavad Gita. a) Consider all slokas so far (Chapter1 and chapter2 till 11): Preceding slokas are related to Arjuna's lamentation and ignorance. Next set of slokas starting with this one is Lord's response clearing Arjuna's doubts. a1) Arjuna exhibited his misunderstanding of soul and body and thought that he is destroying Bheeshma and Drona. In Sanskrit language one word can give several meanings and several words can mean same thing; but they have to be judiciously used. Sareeram and Deham refer to body but have different connotations. We see a person after, say, 10 years and that person has become thinner and weak. So we enquire why his body has become weak and thin. Here, as per the dhathu or root, to indicate diminishing nature we have to use the word sareeram. On the other hand, suppose we see a person looking fatter or bigger than what we saw him some years back, we express that the body has grown. Here, it is apt to use the word Deham which indicates growth. But in both cases the soul or atman remains in tact. So change is the nature of body and anything that changes is not permanent. Thus the body is destroyable whereas the soul never changes and so is indestructible. b) Body goes thru 6 changes: Shad bhavam vikaram - Asti, Jayate(born), Parinamate(change), Vivarte(grow), Apakshiyateh(decay) Vinashyati Atma(Soul) doesn't go thru any changes. Anything which does not go through changes, is eternal and soul is the only such entity. c) Son, Brother, Husband, Father, Grandfather -> A man can go through all this roles in his life demonstrating material relations in world, which can go thru changes. But, once self is always constant like the Soul and is never changing. d) What is body made of?? - PanchaBhootam - Prithvi(Earth), Ap(Water), Tejas(Fire), Vayu(WInd), Akasam(Ether). When this five materials are joined together, they will never survive for long. Eg: Take Salt, Flour, Water. When they are separate, they can survive for long, but when joined together as upma, their shelf life becomes shortened. What is Soul made off? - It is JnaanaSwaropam, full of knowledge. It is eternal and never changing. Soul resides within our hearts in the shape of lotus(?). e) Who experiences joy and sorrow? - Body and Soul? - Soul is full of knowledge , but the karmas cover it's knowledge. It's just like clouds of karma covering the Sun's shine. That's why everybody has different levels of knowledge. -Body is material and has NO knowledge. - Soul resides in the Body. It's knowledge is spread throughout the body, even though it's not seen and is tiny. eg. Soul is like SIM card in Mobile phone ;-). Without Soul, the
body is dead. - Even though soul is tiny, it is "dharma-bhoota gnaanam" i.e it's knowledge is like the rays of the lamp which even though in a single place, lights the whole place. (eg: Tirumaalai of Thondarpodi azhwar. "Maram suvar madil edutu...", where he says Body is like a pot full of holes. If we list the properties of the soul, we can say it understands, it is minute, it is intelligent, it has no organs and enjoys [or suffers] the effect of karma. Body, on the other hand, is having the opposite properties. It does not understand, it is big, it is dumb, it has organs and it does not realize the effects of karma. So bottomline, which we need to be always aware of is, the body and soul are NOT the same. Body is perishable, subject to shad-bhava vikaram , made of pancha bhootam. Whereas Soul is unchanging and eternal and it's inherent nature is knowledge. Each of us are jeevatmas and are souls, with a temporary body. (Note: Numerous souls and Jeevatma is different from Paramatma). Unfortunately, most of us suffer from "deha-atma abhimaanam" (mistaking body and soul as one). Arjuna also suffers from this same delusion and that's why Krishna is telling Arjuna that he is speaking like an ignoramus.
body is dead. - Even though soul is tiny, it is "dharma-bhoota gnaanam" i.e it's knowledge is like the rays of the lamp which even though in a single place, lights the whole place. (eg: Tirumaalai of Thondarpodi azhwar. "Maram suvar madil edutu...", where he says Body is like a pot full of holes. If we list the properties of the soul, we can say it understands, it is minute, it is intelligent, it has no organs and enjoys [or suffers] the effect of karma. Body, on the other hand, is having the opposite properties. It does not understand, it is big, it is dumb, it has organs and it does not realize the effects of karma. So bottomline, which we need to be always aware of is, the body and soul are NOT the same. Body is perishable, subject to shad-bhava vikaram , made of pancha bhootam. Whereas Soul is unchanging and eternal and it's inherent nature is knowledge. Each of us are jeevatmas and are souls, with a temporary body. (Note: Numerous souls and Jeevatma is different from Paramatma). Unfortunately, most of us suffer from "deha-atma abhimaanam" (mistaking body and soul as one). Arjuna also suffers from this same delusion and that's why Krishna is telling Arjuna that he is speaking like an ignoramus.
<blockquote>न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥</blockquote><blockquote>na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param ॥ 2-12 ॥</blockquote>NEVER was there a time when I did NOT exist, nor you, nor all these kings; nor in the future shall any of us cease to be.". Note, krishna uses two negatives (Never & Not), instead of just one Positive (Always), which would have meant the same. He does it for "emphasis" purpose. For example, in a village, if one asks who was educated there and if the reply was that so and so was educated, it can mean that there were many educated persons in that village and that the so and so also was educated. On the other hand, if the reply was that excepting the so and so, no other was educated, it means that the person in question alone was educated. The latter form of reply gives certainty and emphasizes the fact forcefully. Note: Krishna refers to the "SOUL" here and not "bodies". (Advaitic view is, the I, you and they refers to multiplicity of bodies. But, that is NOT true. It refers to mulitplicity of souls, since only soul is eternal across past, present and future. Sri Ramanjua has refuted the Advaitic view very clearly in his Gita Bhasya). This is an IMPORTANT SLOKA, where krishna explains tattva traya siddhantam(Achit, chit, iswara) and their svabhavam. This Ishwaram is praised as Brahama by upanishads. Chit are numerous, but of same jaati, even though their may be some external differences in terms of varnas etc, based on the bodies they house. Here Krishna emphasizes, there are multipile Jeevatmas, and not just one. Krishna also emphasizes the "bedham" (difference) between Jeevatma and Paramatma. Jeevatma is NOT paramatma and CANNOT become Paramatma (which refutes Advaitic theory, which expounds Abhedam siddhantam). Krishna says that all souls exist eternally in the past, present and future. He uses double negatives to emphasize the fact. (Rather than just stating, souls exist eternally, he says, there were NEVER a time where they did NOT exist!). Body is temporary, soul is eternal. Without Soul, the body is dead and has no value. Krishna mentions about himself first, saying as a paramatma, he existed in the past, in the present and the future. This is easy to understand, since it is generally known and agreed that Lord is eternal (Bhuta-Bhavya- Bhavat Prabhu! as mentioned in SriVishnu Sahasranamam) across time, space and material entities (across all times,all pervading and inside every being). Having said this, Krishna then says, just like he is eternal, all the jeevas are also eternal. Another important thing to note in this sloka is, "tattva traya Sidhantam" - Krishna makes distinction between Chit, achit and Easwara tattvam by quoting himself first and then arjuna and the warriors. He also makes it clear that he is distinct from the jeevatmas. Achit is subject to transition, but never destroyed. Jeevatma is subject to transition, but only as it's soul passes through experiences based on the body it is housed in, but it is never destroyed or changing. Paramatma is never subject to transition. It is "avikaaraya shuddhaya, nityaaya paramaatmane, saidaka rupa rupaaya, vishnavey prabha ..." Everything in this universe could be grouped in three categories- Iswara, Chit and Achit. Achit are all those materials we see or hear or smell or taste or feel. Achit means without the intellect. The tombs of temples or the trees and plants or our limbs are all in this category as none of them have the intelligence. But all these are indestructible. One may wonder how this is true? We see tombs crumbling and trees are burnt. Here we should realize that only the form changes, but the matter remains in a different form. Gold might have become a ring or necklace but it remains as gold. Similarly, mud is made into a pot or plate etc. It can be made into mud again or in some other form but can never be annihilated. So an important point we should know about Achit is that it has no intelligence, but constantly changes its form and can never be drstroyed. 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 that intelligence only we recognize various things around us. That is Chit recognizes Achit. So a Jeevatma using his intelligence understands Achit. This is the difference and relationship between 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 I [aham] and 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 materials are Achit. The Thatvatrayam is thus indicated in this sloka. 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 enjoy all Achits. I is there 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 and Achit, and we call that as Iswara or God. We will see the differences in these three entities. Achit is unintelligent and is subject to change in its form, though undestroyable. Chits are many in number and are not subject to changes and are very minute. Here, we all observe that everyone is happy sometimes and sorrow sometimes. Since it is the soul, which has the intelligence, it only can enjoy or suffer. Does it not mean that soul also is subject to changes? We should clearly note here that the contact between achit and chit brings about the feeling of happiness or sorrow. That is when the soul resides in a body, it feels sorry or delightful for various reasons. But if the soul is away from the body, then it is having an eternal bliss only. Therefore, the real nature of soul is happiness only and when in contact with a body, mixed feelings are felt. So, while change is natural to Achit, the changes felt when in contact with a body is unnatural to the soul or chit. Iswara or Paramathma on the other hand is never subject to any change, natural or artificial, temporary or permanent. That is why in Sri Vishnu sahasranama it is said avikaraya sudhdhaya nithyaya paramathmane.. This is a fundamental principle to be always kept in mind. The basis for the existence for Paramatma can be made through analogies. Wherever there is a creation, there is a creator. For eg: when there is Pot, we know there is a potter ; when there is a garden, we know there is a gardener, where there is smoke, there is fire. Similarly, when the existence of Jeevatamas and Achit, points to the existence of Paramatma. But, as jeevatmas, we CANNOT comprehend Paramatma by speculation or mental thinking or anumaanam or extrapolating. So for every creativity, we can definitely conclude that there must be a creator. This is logical, even if we do not see the architect of that creation by our sensual organs. This is similar to concluding there is fire by seeing only the smoke. This is inference or deduction. So by seeing all the various creations in the world, we can deduce that there must be a Creator and He is God.But our ancestors and learned men do not rely on inference or logic or deduction to conclude the existence of God. Philosophers classify the bedam or difference into three categories. We have to take the guidance of Vedas for this purpose. There is a Bedham between Jeevatma and Paramatma and Bedhams are of three kinds: 1.sajAtIya bhEdam : a pot being different from other pots. This Individualistic difference is the difference between individuals of the same category. (Sa-Jaathi -> Same category) 2.vijAtIya bhEdam : a pot being different from a cloth or picture . This categorical difference is the difference existing between different categories .
(Vi-Jaathi -> Different category
(Vi-Jaathi -> Different category
3. svagata bhEdam the difference between the attributes of pot . This
3. svagata bhEdam the difference between the attributes of pot . This
attribute difference is the difference between attributes of an entity like the difference between attributes like colour, form, shape, capacity, etc; where one attribute cannot substitute the other. Similarly, there is a difference between Jeevatma and Paramatma along this three 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. Bramham or Paramatma has wisdom and the objects and materials we see do not possess any intellect. This is vijatiya bedam. As God cannot be worshipped if there was no form or He did not possess qualities like mercy, Bramham has forms and qualities and so here the swagata bedam is exhibited. So Bramham has all the three types of bedam. Bhagavan has gunams i.e Saguna Brahmam i.e Kalyaana gunams, Tirumeni etc. Saying Bhagavan has no Gunam, Tirumeni etc (Nirguna Brahamam) is incorrect.
attribute difference is the difference between attributes of an entity like the difference between attributes like colour, form, shape, capacity, etc; where one attribute cannot substitute the other. Similarly, there is a difference between Jeevatma and Paramatma along this three 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. Bramham or Paramatma has wisdom and the objects and materials we see do not possess any intellect. This is vijatiya bedam. As God cannot be worshipped if there was no form or He did not possess qualities like mercy, Bramham has forms and qualities and so here the swagata bedam is exhibited. So Bramham has all the three types of bedam. Bhagavan has gunams i.e Saguna Brahmam i.e Kalyaana gunams, Tirumeni etc. Saying Bhagavan has no Gunam, Tirumeni etc (Nirguna Brahamam) is incorrect.
2.13. dehino smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A brave person is not concerned by such a change." 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 mind and tells that Atman is eternal and cannot be destroyed. Body is required and we have to take care of it to the extent possible and the perishable nature of it has to be kept in mind. Atman is pure and superior to body. In the previous sloka, Krishna explains that Souls are eternal . So, Arjuna had a doubt, if souls are eternal, then what is the meaning of birth, death etc which we see in the world. In response, Krishna answers with this sloka. Just like a human goes through various stages of life from boyhood, adulthood, old age, undergoing changes in his body and appearance and experiences, but still has the "I" untouched, similarly soul embodies itself in bodies and disembodies as per it's karma. Sankara says "Punarapi Jananam , Punarapi Maranam" in "Bhaja Govindam" i.e a soul goes through cycle of birth and death through the body, though it itself is unchanging. Atma is unchanging, it is nityam. But, when it enters a body,it is called Birth. And when it sheds the body , it is called Death. It is similar to the body itself going through Kumaram, Yauvanam, Jara (old age), but the person itself is the same. It's intresting to note that, there is no grief expressed when a body transitions through these stages of boyhood, youth, old age (infact it is celebrated through
2.13. dehino smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A brave person is not concerned by such a change." 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 mind and tells that Atman is eternal and cannot be destroyed. Body is required and we have to take care of it to the extent possible and the perishable nature of it has to be kept in mind. Atman is pure and superior to body. In the previous sloka, Krishna explains that Souls are eternal . So, Arjuna had a doubt, if souls are eternal, then what is the meaning of birth, death etc which we see in the world. In response, Krishna answers with this sloka. Just like a human goes through various stages of life from boyhood, adulthood, old age, undergoing changes in his body and appearance and experiences, but still has the "I" untouched, similarly soul embodies itself in bodies and disembodies as per it's karma. Sankara says "Punarapi Jananam , Punarapi Maranam" in "Bhaja Govindam" i.e a soul goes through cycle of birth and death through the body, though it itself is unchanging. Atma is unchanging, it is nityam. But, when it enters a body,it is called Birth. And when it sheds the body , it is called Death. It is similar to the body itself going through Kumaram, Yauvanam, Jara (old age), but the person itself is the same. It's intresting to note that, there is no grief expressed when a body transitions through these stages of boyhood, youth, old age (infact it is celebrated through