Changes

"If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed." In the previous slokas, Krishna emphasized the body is different from Soul and says to Arjuna not to worry about this temporary body and fight in the war. . But in this sloka and the next two slokas, Krishna indulges in "Adbhukgamavadam" , where he changes tact , In this you argue your point agreeing with the point what your opponent is imagining. So, Sri Krishna argues assuming that the body and soul are same, as thought by Arjuna. If both are same also Arjuna should not mourn at the killing of Bheeshma or Drona. Because, as the body falls, the soul also dies according to the assumption of Arjuna. He should not now worry where the soul is going, to hell or heaven, as the soul is no longer there after the body is slain. So, here he says, Arjuna .. Ok, even if you consider Atma is identical with body and is "NityaJatam"(constantly born) and "NityamMurtam" (Constantly dying), even then (tatah pi), you should not feel grief. Why? The only constant in this body is CHANGE! We don't always remain a kid, a boy,a youth or so on. Even things around us, change constantly! Now, Arjuna says, he is not worried about change, but death. Krishna says, why worry about death? Arjuna says, he is worried to be separated from everybody or others separating and the unknown stage after death. Krishna laughs and says, if Arjuna is considering body and soul as one and the same, what is there to worry about death, because once the body perishes, it's the end of body and soul! This is a good example of how ignorance can cloud us with fear. For e.g. when we get hurt etc, we are scared, but the expert Medics are calm and repair us without any fear. A surgeon is not scared to operate or seeing blood etc, but we are scared. Why? Because the surgeon is an expert. This shows that ignorance is the root of this fear. Another reason is "experience".. Lack of awareness is also another reason for fear. For eg. if we are familiar with a misery or a disease etc, it is no longer a reason for fear. So, if Arjuna thinks body and soul are one and the same, change is inevitable and there is no reason to worry. Similarly, the question of Swargam, Narakam doesn't arise, because if Arjuna considers body and soul are one and the same, there is no swargam, Narakam. Arjuna now has another doubt - "We" know the change in One body i.e from infant to old age, but when we shed one body and take another body, we are not aware of the old body and that is a reason for fear, since the past and future are unknown. Krishna responds that, if we remember every past life, then we will end up being inundated with past memories and past relationships, which will end us drowned in samasaram, without any chance of redemption. Only great yogis and gnaanis have this power of rememberance, since it doesn't disturb them. So, Krishna says that birth and death are inevitable for the body, whose nature is modification and there is no need to feel grief. Krsna sarcastically addressed Arjuna as maha-bahu, mighty-armed, because He, at least, did not accept the theory of the Vaibhasikas (a school of philosophy which does not accept soul), which leaves aside the Vedic wisdom. As a ksatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles. <blockquote>जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥</blockquote><blockquote>jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca tasmād aparihārye ’rthe na tvaṁ śocitum arhasi ॥ 2-27 ॥</blockquote>"One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." Krishna says that whatever is originating, it's destruction is certain and whatever is perishable, it will inevitably originate. Arjuna now has a doubt. If he wins the war and whatever is born is going to perish, it means the win will also be temporary. So, why even battle?? Similarly, shouldn't a person who has recuperated from disease is happy, should he be, because his recuperation is ultimately temporary? Krishna responds saying that, this efforts are required for clearing of the trouble for that period, which is natural and there is no confusion or wrong about it. Similarly, it's Arjuna's responsibility to fight his way from the current situation, rather than running away. Now another doubt comes up - Is something coming up from nothing or is it coming up from something ; This two types of arguments are called - Sat-kaarya Vaadham and Asat-kaarya Vaadham. e.g. To take an analogy, it's the difference between Discovery and Invention. Discovery is something which is already there and been identified for use (eg> country, columbus discovering America). Invention is creating something which was not there previously (eg> Telephone). But, really speaking, the components of telephone was always there and it's only been arranged in a new way. e.g Wool.Thread strung together becomes a Cloth. Similarly, something can come out of something and nothing (this is Satkaarya Vaadham) and when it perishes, it doesn't go away. but is transformed. eg. when a pot is broken, even though the Pot is destroyed, it creates the clay (broken into clay pieces). Similarly, when a body perishes, it takes a different form. It is evident that death of the physical body is inevitable to whatever is born and that there is no way to escape from this physical termination of the body. Similarly rebirth is unavoidable once one's physical body has died. How can something which has been lost become again? It is conceivable that something which has already been to become again; but it is inconceivable for that which has never been to become. Therefore there is nothing that can come that has not been. What is known as birth and death is but just different modifications of an ever existing condition. Yarn and other materials exist but when they are woven into a fabric that is a particular arrangement of the yarn itself, it receives the name cloth in its modified state. Even the asat-karya-vadis who follow the fallacious hypothesis that existence comes from non-existence should admit the ever existing state, for what we know as cloth to them is a new creation but is factually the same old yarn only in a new form which has been created. It is not sagacious or well thought out to assume that a new substance has come into being simply because of a modified condition. Thus coming into existence and disappearing from existence are modified states of an ever existing reality. One of the conditions of this modified state is its appearance called birth and another condition being its diametric opposite is known as death which by disappearing this ever existing reality passes into. For a substance which is intrinsically metamorphic the process of modification is essential. As in the case of a clod of earth, transformed into clay, transformed into a pot, transformed into dust and transformed back to earth again. The manifestation of a subsequent condition is but a modification of a previous condition and that same subsequent condition becomes a prior condition of another subsequent condition. Reasoning in this way it can be understood that it is natural that successive modifications take place in regards to creation and destruction of physical bodies which cannot be avoided and there is no reason to lament due to this. If there is some slight grief which may be apparent by the passing from a prior modified state to a subsequent modified state even this grief need not arise in the case of living entities such as human beings because... and the next verse 28 clarifies why.<blockquote>अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥</blockquote><blockquote>avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanāny eva tatra kā paridevanā ॥ 2-28 ॥</blockquote>"The [five elements made] body is not capable of revealing the past [but] middle [present] revealed. Future not revealed, Oh! Bharatha, where is then need for grief?" All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation? Note, slokas 26,27,28 are all based on the assumption that body and soul are the same and Krishna presenting that even assuming this false assumption is true, even then one should not get disturbed by the death or destruction of this body. Take for eg: Pot, clay, mud are three different forms of the same thing and one thing transforms into another in it's cycle of formation and destruction. Atleast for Pot, we know what form it will take (mud, clay etc), when it gets broken. But, for human, we wouldn't know for sure what it's future state be, after death. After death, it may take a better form. Arjuna asks, whether it's possible to know what the past or future states would be? Krishna responds that, we won't know our past or future, but only our present. This body which is made up of PanchaBhootams(Bhootani) is "Avyaaktaani" (unknown) in the past; Our current state(madhya) is known (Vyaktaani); Our future i.e after death (Nidhana) is unknown(Avyaktaani). So, there is no point in grieving about the future stage. Do remember that this sloka is based on the assumption that body and soul are same and Krishna is presenting it from this point of view and letting Arjuna know, even with this assumption, there is no point in grieving(paridevana) about future or past. Accepting that there are two classes of philosophers, one believing in the existence of soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if, for argument's sake, we accept the atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of unmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place. Take, for example, a big skyscraper manifested from the earth. When it is dismantled, the manifestation becomes again unmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but in course of time things are manifested and unmanifested--that is the difference. Then what cause is there for lamentation either in the stage of manifestation or unmanifestation? Somehow or other, even in the unmanifested stage, things are not lost. Both at the beginning and at the end, all elements remain unmanifested, and only in the middle are they manifested, and this does not make any real material difference. And if we accept the Vedic conclusion as stated in the Bhagavad-gita (antavanta ime dehah) that these material bodies are perishable in due course of time (nityasyoktah saririnah) but that soul is eternal, then we must remember always that the body is like a dress; therefore why lament the changing of a dress? Why then is it seen that even men possessing intelligence lament in this world? It is simply due to ignorance about the true nature of the eternal soul. Having this theme in mind the abstruseness of the eternal soul is being given, in the next slokam <blockquote>आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः श‍ृणोति  श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥</blockquote><blockquote>āścarya-vat paśyati kaścid enam āścarya-vad vadati tathaiva cānyaḥ āścarya-vac cainam anyaḥ śṛṇoti śrutvāpy enaṁ veda na caiva kaścit ॥ 2-29 ॥</blockquote>In the previous three slokas, Krishna expatiated about not being concerned about Body and how it is temporary. Arjuna is now baffled that he is unable to comprehend this reality and is still scared. All of us are in the same boat, including the great Jnaanis, even though the jnaanis are in a higher plane of understanding. The power of this bodily conception is very difficult to overcome. Krishna responds to this fear of Arjuna: This amazing (Aasharyavati ) nature of soul is known/seen (Pashchati) by only one among crores and only one among crores talks(Vadati) about it and then only one among crores hears (Shrunoti) about it and then only one among crores will really understand(veda) and realise the soul exists and that body is temporary. This shows that it's only the rare among the beings that truly realises the Atma and not everybody can get away from this bodily allure and conception. Sri Krishna says that one in a crore [ten million] see atman, one in a crore only hear about atman and one in a crore only talk about him. But it is much more rare to find a person who understands atman. This may cause a doubt in us that there is no one knowing about atman. So there is nothing like atman. Because, if anything exists, then at least some persons should know about it. We talk of Mount Everest. Very few persons would have seen it. From them we understand it is there. We believe an object only if someone who had seen the object tells us. So, Arjuna doubts whether there is an atman, as nobody has seen it. Sri Krishna replies that He did not say there was no one who had seen the atman, but it is very, very rare to find a person who had seen atman. Such a person is a noble one, who can be followed. This second chapter unlike the first one is quite difficult to follow, for everyone learning Gita. Because the soul is abstract and it has no form to recognize nor are there any similar substance in the world to identify. But constant studies and thinking can slowly make us to understand. We are able to conceive God, as many forms are available. But for atman there are no icons. A beginning is now made and by continuous efforts we can refine our knowledge about atman. We shouldn't get distressed by this! How to overcome this rarity?? Our lives are totally consumed by material being. It needs dedication to reflect about our selves (Atma), focus our efforts on it and be dedicated. For eg: if a boy is given to solve a PHD maths problem, he cannot solve it. He needs to complete schooling, Graduate, masters, PHD, before he can solve it. But, at the same time, if he reached adult age, it doesn't mean that he can solve it, unless he is in the Maths field. So, this requires not only "age" & experience, but to study in that field. Similarly, in our lives, we need continued focus in the reflection of the truth about atma to understand this truth. Simply, by living in material life and diving once in a while into spiritual pursuit isn't going to help. When we put effort, the Lord too will reach his hand to guide us. Infact, knowing about Atma is difficult, because it's not seen, heard etc. Atleast dieties in temples, we can see and relish and celebrate fesivals etc, whereas for our atma this is not possible. So, this is difficult. Among innumerable beings, someone, who by great austerity has got rid of paap and has increased his merits, realises this self possessing the above mentioned nature, which is wonderful and distinct in kind from all things other than Itself. Such a one speaks of It to another. Thus, someone hears of It. And even after hearing of It, no one knows It exactly that It really exists. The term 'ca' (and) implies that even amongst the seers, the speakers and hearers, one with authentic percepetion, authentic speech and authentic hearing, is a rarity.<blockquote>देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३० ॥</blockquote><blockquote>dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi ॥ 2-30 ॥</blockquote>

"If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed." In the previous slokas, Krishna emphasized the body is different from Soul and says to Arjuna not to worry about this temporary body and fight in the war. . But in this sloka and the next two slokas, Krishna indulges in "Adbhukgamavadam" , where he changes tact , In this you argue your point agreeing with the point what your opponent is imagining. So, Sri Krishna argues assuming that the body and soul are same, as thought by Arjuna. If both are same also Arjuna should not mourn at the killing of Bheeshma or Drona. Because, as the body falls, the soul also dies according to the assumption of Arjuna. He should not now worry where the soul is going, to hell or heaven, as the soul is no longer there after the body is slain. So, here he says, Arjuna .. Ok, even if you consider Atma is identical with body and is "NityaJatam"(constantly born) and "NityamMurtam" (Constantly dying), even then (tatah pi), you should not feel grief. Why? The only constant in this body is CHANGE! We don't always remain a kid, a boy,a youth or so on. Even things around us, change constantly! Now, Arjuna says, he is not worried about change, but death. Krishna says, why worry about death? Arjuna says, he is worried to be separated from everybody or others separating and the unknown stage after death. Krishna laughs and says, if Arjuna is considering body and soul as one and the same, what is there to worry about death, because once the body perishes, it's the end of body and soul! This is a good example of how ignorance can cloud us with fear. For e.g. when we get hurt etc, we are scared, but the expert Medics are calm and repair us without any fear. A surgeon is not scared to operate or seeing blood etc, but we are scared. Why? Because the surgeon is an expert. This shows that ignorance is the root of this fear. Another reason is "experience".. Lack of awareness is also another reason for fear. For eg. if we are familiar with a misery or a disease etc, it is no longer a reason for fear. So, if Arjuna thinks body and soul are one and the same, change is inevitable and there is no reason to worry. Similarly, the question of Swargam, Narakam doesn't arise, because if Arjuna considers body and soul are one and the same, there is no swargam, Narakam. Arjuna now has another doubt - "We" know the change in One body i.e from infant to old age, but when we shed one body and take another body, we are not aware of the old body and that is a reason for fear, since the past and future are unknown. Krishna responds that, if we remember every past life, then we will end up being inundated with past memories and past relationships, which will end us drowned in samasaram, without any chance of redemption. Only great yogis and gnaanis have this power of rememberance, since it doesn't disturb them. So, Krishna says that birth and death are inevitable for the body, whose nature is modification and there is no need to feel grief. Krsna sarcastically addressed Arjuna as maha-bahu, mighty-armed, because He, at least, did not accept the theory of the Vaibhasikas (a school of philosophy which does not accept soul), which leaves aside the Vedic wisdom. As a ksatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles. <blockquote>जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥</blockquote><blockquote>jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca tasmād aparihārye ’rthe na tvaṁ śocitum arhasi ॥ 2-27 ॥</blockquote>"One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." Krishna says that whatever is originating, it's destruction is certain and whatever is perishable, it will inevitably originate. Arjuna now has a doubt. If he wins the war and whatever is born is going to perish, it means the win will also be temporary. So, why even battle?? Similarly, shouldn't a person who has recuperated from disease is happy, should he be, because his recuperation is ultimately temporary? Krishna responds saying that, this efforts are required for clearing of the trouble for that period, which is natural and there is no confusion or wrong about it. Similarly, it's Arjuna's responsibility to fight his way from the current situation, rather than running away. Now another doubt comes up - Is something coming up from nothing or is it coming up from something ; This two types of arguments are called - Sat-kaarya Vaadham and Asat-kaarya Vaadham. e.g. To take an analogy, it's the difference between Discovery and Invention. Discovery is something which is already there and been identified for use (eg> country, columbus discovering America). Invention is creating something which was not there previously (eg> Telephone). But, really speaking, the components of telephone was always there and it's only been arranged in a new way. e.g Wool.Thread strung together becomes a Cloth. Similarly, something can come out of something and nothing (this is Satkaarya Vaadham) and when it perishes, it doesn't go away. but is transformed. eg. when a pot is broken, even though the Pot is destroyed, it creates the clay (broken into clay pieces). Similarly, when a body perishes, it takes a different form. It is evident that death of the physical body is inevitable to whatever is born and that there is no way to escape from this physical termination of the body. Similarly rebirth is unavoidable once one's physical body has died. How can something which has been lost become again? It is conceivable that something which has already been to become again; but it is inconceivable for that which has never been to become. Therefore there is nothing that can come that has not been. What is known as birth and death is but just different modifications of an ever existing condition. Yarn and other materials exist but when they are woven into a fabric that is a particular arrangement of the yarn itself, it receives the name cloth in its modified state. Even the asat-karya-vadis who follow the fallacious hypothesis that existence comes from non-existence should admit the ever existing state, for what we know as cloth to them is a new creation but is factually the same old yarn only in a new form which has been created. It is not sagacious or well thought out to assume that a new substance has come into being simply because of a modified condition. Thus coming into existence and disappearing from existence are modified states of an ever existing reality. One of the conditions of this modified state is its appearance called birth and another condition being its diametric opposite is known as death which by disappearing this ever existing reality passes into. For a substance which is intrinsically metamorphic the process of modification is essential. As in the case of a clod of earth, transformed into clay, transformed into a pot, transformed into dust and transformed back to earth again. The manifestation of a subsequent condition is but a modification of a previous condition and that same subsequent condition becomes a prior condition of another subsequent condition. Reasoning in this way it can be understood that it is natural that successive modifications take place in regards to creation and destruction of physical bodies which cannot be avoided and there is no reason to lament due to this. If there is some slight grief which may be apparent by the passing from a prior modified state to a subsequent modified state even this grief need not arise in the case of living entities such as human beings because... and the next verse 28 clarifies why.<blockquote>अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥</blockquote><blockquote>avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanāny eva tatra kā paridevanā ॥ 2-28 ॥</blockquote>"The [five elements made] body is not capable of revealing the past [but] middle [present] revealed. Future not revealed, Oh! Bharatha, where is then need for grief?" All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation? Note, slokas 26,27,28 are all based on the assumption that body and soul are the same and Krishna presenting that even assuming this false assumption is true, even then one should not get disturbed by the death or destruction of this body. Take for eg: Pot, clay, mud are three different forms of the same thing and one thing transforms into another in it's cycle of formation and destruction. Atleast for Pot, we know what form it will take (mud, clay etc), when it gets broken. But, for human, we wouldn't know for sure what it's future state be, after death. After death, it may take a better form. Arjuna asks, whether it's possible to know what the past or future states would be? Krishna responds that, we won't know our past or future, but only our present. This body which is made up of PanchaBhootams(Bhootani) is "Avyaaktaani" (unknown) in the past; Our current state(madhya) is known (Vyaktaani); Our future i.e after death (Nidhana) is unknown(Avyaktaani). So, there is no point in grieving about the future stage. Do remember that this sloka is based on the assumption that body and soul are same and Krishna is presenting it from this point of view and letting Arjuna know, even with this assumption, there is no point in grieving(paridevana) about future or past. Accepting that there are two classes of philosophers, one believing in the existence of soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if, for argument's sake, we accept the atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of unmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place. Take, for example, a big skyscraper manifested from the earth. When it is dismantled, the manifestation becomes again unmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but in course of time things are manifested and unmanifested--that is the difference. Then what cause is there for lamentation either in the stage of manifestation or unmanifestation? Somehow or other, even in the unmanifested stage, things are not lost. Both at the beginning and at the end, all elements remain unmanifested, and only in the middle are they manifested, and this does not make any real material difference. And if we accept the Vedic conclusion as stated in the Bhagavad-gita (antavanta ime dehah) that these material bodies are perishable in due course of time (nityasyoktah saririnah) but that soul is eternal, then we must remember always that the body is like a dress; therefore why lament the changing of a dress? Why then is it seen that even men possessing intelligence lament in this world? It is simply due to ignorance about the true nature of the eternal soul. Having this theme in mind the abstruseness of the eternal soul is being given, in the next slokam <blockquote>आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः श‍ृणोति  श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥</blockquote><blockquote>āścarya-vat paśyati kaścid enam āścarya-vad vadati tathaiva cānyaḥ āścarya-vac cainam anyaḥ śṛṇoti śrutvāpy enaṁ veda na caiva kaścit ॥ 2-29 ॥</blockquote>In the previous three slokas, Krishna expatiated about not being concerned about Body and how it is temporary. Arjuna is now baffled that he is unable to comprehend this reality and is still scared. All of us are in the same boat, including the great Jnaanis, even though the jnaanis are in a higher plane of understanding. The power of this bodily conception is very difficult to overcome. Krishna responds to this fear of Arjuna: This amazing (Aasharyavati ) nature of soul is known/seen (Pashchati) by only one among crores and only one among crores talks(Vadati) about it and then only one among crores hears (Shrunoti) about it and then only one among crores will really understand(veda) and realise the soul exists and that body is temporary. This shows that it's only the rare among the beings that truly realises the Atma and not everybody can get away from this bodily allure and conception. Sri Krishna says that one in a crore [ten million] see atman, one in a crore only hear about atman and one in a crore only talk about him. But it is much more rare to find a person who understands atman. This may cause a doubt in us that there is no one knowing about atman. So there is nothing like atman. Because, if anything exists, then at least some persons should know about it. We talk of Mount Everest. Very few persons would have seen it. From them we understand it is there. We believe an object only if someone who had seen the object tells us. So, Arjuna doubts whether there is an atman, as nobody has seen it. Sri Krishna replies that He did not say there was no one who had seen the atman, but it is very, very rare to find a person who had seen atman. Such a person is a noble one, who can be followed. This second chapter unlike the first one is quite difficult to follow, for everyone learning Gita. Because the soul is abstract and it has no form to recognize nor are there any similar substance in the world to identify. But constant studies and thinking can slowly make us to understand. We are able to conceive God, as many forms are available. But for atman there are no icons. A beginning is now made and by continuous efforts we can refine our knowledge about atman. We shouldn't get distressed by this! How to overcome this rarity?? Our lives are totally consumed by material being. It needs dedication to reflect about our selves (Atma), focus our efforts on it and be dedicated. For eg: if a boy is given to solve a PHD maths problem, he cannot solve it. He needs to complete schooling, Graduate, masters, PHD, before he can solve it. But, at the same time, if he reached adult age, it doesn't mean that he can solve it, unless he is in the Maths field. So, this requires not only "age" & experience, but to study in that field. Similarly, in our lives, we need continued focus in the reflection of the truth about atma to understand this truth. Simply, by living in material life and diving once in a while into spiritual pursuit isn't going to help. When we put effort, the Lord too will reach his hand to guide us. Infact, knowing about Atma is difficult, because it's not seen, heard etc. Atleast dieties in temples, we can see and relish and celebrate fesivals etc, whereas for our atma this is not possible. So, this is difficult. Among innumerable beings, someone, who by great austerity has got rid of paap and has increased his merits, realises this self possessing the above mentioned nature, which is wonderful and distinct in kind from all things other than Itself. Such a one speaks of It to another. Thus, someone hears of It. And even after hearing of It, no one knows It exactly that It really exists. The term 'ca' (and) implies that even amongst the seers, the speakers and hearers, one with authentic percepetion, authentic speech and authentic hearing, is a rarity.<blockquote>देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३० ॥</blockquote><blockquote>dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi ॥ 2-30 ॥</blockquote>

Atma (it resides in body); Nityam->Eternal ; "Na Tvam sochitu arhasi".. THis is a common refrain of Krishna in many slokas, which implies that "you do not grieve"! Here Krishna says that Self(Jeevatma) exists in everyone's body and even when all this bodies perish, the atma(s) in them do not perish. Note that, Krishna says there is Jeevatma in everyone's body and it's not that ONE atma pervades all bodies! This is in response to Arjuna's doubt: 'I am understanding about the perishability of body as per krishan's slokas below. Now, everybody in this world seems different. One person varies from another in appearance, personality, esteem, joys and sorrows etc. So, is there a difference in the Jeevatmas nature too among people? i.e is one jeevatma's nature different from another?? Is one jeevatma eternal and the other not? ". In response, Krishna tells this sloka that the atmas residing in all bodies are eternal and do not perish, when the body perishes. Now, another question arises, when the bodies are different (color, sex, creed, appearance etc), how come the atma is same?? To remove this doubt only Sri Krishna tells that the atman or dehi in every body or deham is eternal. We are witnessing changes on the body but the soul remains the same. To understand this we should examine closely our daily habits and experiences. We see variety of persons. Some are fair, some black, some tall, some short, some females, some males, some animals, etc. but all these differences do not change our habits. One may be a millionaire and another a poor. But both see with their eyes only and hear with their ears. There is no difference in these functions. Educated or illiterate, one has to eat with his mouth only. So, God has not permitted any difference in certain basic functions. We eat varieties of food and vegetables. They remain so till what we eat reaches the throat. After this the body assimilates them as protein, vitamin or carbohydrates. This is scientific fact. We do not eat as such fat or proteins. So, all differences are in the external appearance only, such as brinjal [butter fruit] or lady s finger [okra]. The body, however, takes only the essence. So, only those, which appear different, are all destroyed and atman, which is identical in every creature, is eternal. So Arjuna need not to worry that he may be destroying a destroyable atman. So, in this sloka Krishna says, that Arjuna need not show grief. (Note that as per bodily conception of relations, we do have to show compassion, affection etc, but if we limit to just bodily ideas, then we end up being selfish about self, family etc, but if we look at if from jeevatma conception, our compassion will not be limited just to few, but to everybody! and it will also ensure we understand the sense of duty without getting over emotional and binding). If we distinguish atman from body, then we can be of real help to not merely our relatives but to everyone suffering. Relatives are body related. Only a perspective that all atmans are same can make us render help to all. That is why in any calamity, there are some persons who concentrate on the things to do and do not go emotional. Such duty minded persons are of real help. Though the soul is immortal, violence is not encouraged, but at the time of war it is not discouraged when there is actual need for it. That need must be justified in terms of the sanction of the Lord, and not capriciously.<blockquote>स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।  धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥</blockquote><blockquote>sva-dharmam api cāvekṣya na vikampitum arhasi dharmyād dhi yuddhāc chreyo ’nyat kṣatriyasya na vidyate ॥ 2-31 ॥</blockquote>"Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation." In the previous slokas Krishna adviced that Arjuna should not show love and undue attention to the body, since it is temporary. In this slokam, he focusses on the importance of doing one's dharma. As a Kshatriya, it is Arjuna's duty to fight. There is no other way for Moksham for a Kshatriya. Now, there is a seeming "controversy" here. Here, Krishna says to Arjuna that he has to fight the war, if he wants to gain Moksham. In some quarters, Gita is incorrectly potrayed as a "war goading" book, which resulted in Mahabharat war. The question is, is "fighting war" the only way for Arjuna to gain moksham?? Not exactly. Krishna is telling Arjuna to do his Dharma. And Kshatriya's duty is to fight a "righteous" war and not run away. Had Krishna given Gita to a non-kshatriya, it would have been a different dharma (and not war). Another question, doesn't war involve killing and pain to other beings?? So, how would it be construed as a path to Moksham?? The reality is, there are different kinds of "Himsa" in this world (e.g. for example surgery on a body, mental agony, woman giving birth to a child etc, grabbing property from a family etc). Himsa is something which gives pain not just for the present but also in the future. So, in this war, all the warriors who are fighting get "veera" swargam. As long as Arjuna is fighting a war justly and also a just war(whose end is just) then it's his dharma and is assured of Moksham. Out of the four orders of social administration, the second order, for the matter of good administration, is called ksatriya. Ksat means hurt. One who gives protection from harm is called ksatriya (trayate--to give protection). There are two kinds of svadharmas, specific duties. As long as one is not liberated, one has to perform the duties of that particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's sva-dharma--specific duty--becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brahmanas and ksatriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varnasrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varnasrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in

Atma (it resides in body); Nityam->Eternal ; "Na Tvam sochitu arhasi".. THis is a common refrain of Krishna in many slokas, which implies that "you do not grieve"! Here Krishna says that Self(Jeevatma) exists in everyone's body and even when all this bodies perish, the atma(s) in them do not perish. Note that, Krishna says there is Jeevatma in everyone's body and it's not that ONE atma pervades all bodies! This is in response to Arjuna's doubt: 'I am understanding about the perishability of body as per krishan's slokas below. Now, everybody in this world seems different. One person varies from another in appearance, personality, esteem, joys and sorrows etc. So, is there a difference in the Jeevatmas nature too among people? i.e is one jeevatma's nature different from another?? Is one jeevatma eternal and the other not? ". In response, Krishna tells this sloka that the atmas residing in all bodies are eternal and do not perish, when the body perishes. Now, another question arises, when the bodies are different (color, sex, creed, appearance etc), how come the atma is same?? To remove this doubt only Sri Krishna tells that the atman or dehi in every body or deham is eternal. We are witnessing changes on the body but the soul remains the same. To understand this we should examine closely our daily habits and experiences. We see variety of persons. Some are fair, some black, some tall, some short, some females, some males, some animals, etc. but all these differences do not change our habits. One may be a millionaire and another a poor. But both see with their eyes only and hear with their ears. There is no difference in these functions. Educated or illiterate, one has to eat with his mouth only. So, God has not permitted any difference in certain basic functions. We eat varieties of food and vegetables. They remain so till what we eat reaches the throat. After this the body assimilates them as protein, vitamin or carbohydrates. This is scientific fact. We do not eat as such fat or proteins. So, all differences are in the external appearance only, such as brinjal [butter fruit] or lady s finger [okra]. The body, however, takes only the essence. So, only those, which appear different, are all destroyed and atman, which is identical in every creature, is eternal. So Arjuna need not to worry that he may be destroying a destroyable atman. So, in this sloka Krishna says, that Arjuna need not show grief. (Note that as per bodily conception of relations, we do have to show compassion, affection etc, but if we limit to just bodily ideas, then we end up being selfish about self, family etc, but if we look at if from jeevatma conception, our compassion will not be limited just to few, but to everybody! and it will also ensure we understand the sense of duty without getting over emotional and binding). If we distinguish atman from body, then we can be of real help to not merely our relatives but to everyone suffering. Relatives are body related. Only a perspective that all atmans are same can make us render help to all. That is why in any calamity, there are some persons who concentrate on the things to do and do not go emotional. Such duty minded persons are of real help. Though the soul is immortal, violence is not encouraged, but at the time of war it is not discouraged when there is actual need for it. That need must be justified in terms of the sanction of the Lord, and not capriciously.<blockquote>स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।  धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥</blockquote><blockquote>sva-dharmam api cāvekṣya na vikampitum arhasi dharmyād dhi yuddhāc chreyo ’nyat kṣatriyasya na vidyate ॥ 2-31 ॥</blockquote>"Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation." In the previous slokas Krishna adviced that Arjuna should not show love and undue attention to the body, since it is temporary. In this slokam, he focusses on the importance of doing one's dharma. As a Kshatriya, it is Arjuna's duty to fight. There is no other way for Moksham for a Kshatriya. Now, there is a seeming "controversy" here. Here, Krishna says to Arjuna that he has to fight the war, if he wants to gain Moksham. In some quarters, Gita is incorrectly potrayed as a "war goading" book, which resulted in Mahabharat war. The question is, is "fighting war" the only way for Arjuna to gain moksham?? Not exactly. Krishna is telling Arjuna to do his Dharma. And Kshatriya's duty is to fight a "righteous" war and not run away. Had Krishna given Gita to a non-kshatriya, it would have been a different dharma (and not war). Another question, doesn't war involve killing and pain to other beings?? So, how would it be construed as a path to Moksham?? The reality is, there are different kinds of "Himsa" in this world (e.g. for example surgery on a body, mental agony, woman giving birth to a child etc, grabbing property from a family etc). Himsa is something which gives pain not just for the present but also in the future. So, in this war, all the warriors who are fighting get "veera" swargam. As long as Arjuna is fighting a war justly and also a just war(whose end is just) then it's his dharma and is assured of Moksham. Out of the four orders of social administration, the second order, for the matter of good administration, is called ksatriya. Ksat means hurt. One who gives protection from harm is called ksatriya (trayate--to give protection). There are two kinds of svadharmas, specific duties. As long as one is not liberated, one has to perform the duties of that particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's sva-dharma--specific duty--becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brahmanas and ksatriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varnasrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varnasrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in accordance with varnasrama-dharma serves to elevate one to a higher status of life.<blockquote>यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।  सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥</blockquote><blockquote>yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam ॥ 2-32 ॥</blockquote>"O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them unhindered the doors of the heavenly planets." The impending war is happening by itself, on its own, without any solicitation on the part of Arjuna. Thus when it happens he and his brothers will be fighting on the side of righteousness which constitutes the means for acquiring heavenly happiness without obstacles. Such a war can only be fought by the most fortunate of ksatriyas and Arjuna should understand his good fortune. Krishna continues mentioning about the importance of Dharma here. He says Arjuna is facing this war, not out of his own making, but by "yaddrachaya" (Fate, God's grace), which is a gateway to heaven, which is a blessing for the great and righteous Kshatriyas. Now that question arises, which "swargam" is Krishna referring to here? Is it Indra lokam etc?? No. Krishna is referring to Moksham here. **This also point out to how to qualify a decision - Before we engage ourselves in any work we will have to see these points: Is this  legally allowed? After starting the work, will there be need for any unlawful activities? Is the objective a virtuous one or evil? Is there precedence by elders? These four points are required to be examined before we embark on any activity. In the present context, the fighting of this war has to answer all these quest <nowiki>**</nowiki> Referring to Dharma Yuddham - The Lord himself went to war against tyrannical demons to protect Dharma. For e.g. Rama, Nrusimha, Vamana etc. In the Parasara-smrti or religious codes made by Parasara, the great sage and father of Vyasadeva, it is stated: ksatriyo hi praja raksan sastra-panih pradandayan nirjitya para-sainyadi ksitim dharmena palayet "The ksatriya's duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world." Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets whose doors were wide open to him. Fighting would be for his benefit in either case.<blockquote>अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥</blockquote><blockquote>atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi ॥ 2-33 ॥</blockquote>"If, however, you do not perform your duty of fighting for dharma, then you will certainly incur paap for neglecting your duties and lose your reputation as a fighter." In the previous two slokas, Krishna explained to Arjuna that it is imperative for him to follow his dharma as Kshatriya and fight the war which has come upon him as "yaddhrachaya" (thru divine chance) and that by doing so, he will achieve Moksham. In this sloka and the next, Krishna says the paap that will befall Arjuna if he does NOT fight the war. By listing the difficulties and sorrows he would encounter if he slipped from his expected duty, Sri Krishna is encouraging him to fight. In any act we have to state the benefits by doing that and the ill effects by not doing. By judging both one

accordance with varnasrama-dharma serves to elevate one to a higher status of life.<blockquote>यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।  सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥</blockquote><blockquote>yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam ॥ 2-32 ॥</blockquote>"O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them unhindered the doors of the heavenly planets." The impending war is happening by itself, on its own, without any solicitation on the part of Arjuna. Thus when it happens he and his brothers will be fighting on the side of righteousness which constitutes the means for acquiring heavenly happiness without obstacles. Such a war can only be fought by the most fortunate of ksatriyas and Arjuna should understand his good fortune. Krishna continues mentioning about the importance of Dharma here. He says Arjuna is facing this war, not out of his own making, but by "yaddrachaya" (Fate, God's grace), which is a gateway to heaven, which is a blessing for the great and righteous Kshatriyas. Now that question arises, which "swargam" is Krishna referring to here? Is it Indra lokam etc?? No. Krishna is referring to Moksham here. **This also point out to how to qualify a decision - Before we engage ourselves in any work we will have to see these points: Is this  legally allowed? After starting the work, will there be need for any unlawful activities? Is the objective a virtuous one or evil? Is there precedence by elders? These four points are required to be examined before we embark on any activity. In the present context, the fighting of this war has to answer all these quest <nowiki>**</nowiki> Referring to Dharma Yuddham - The Lord himself went to war against tyrannical demons to protect Dharma. For e.g. Rama, Nrusimha, Vamana etc. In the Parasara-smrti or religious codes made by Parasara, the great sage and father of Vyasadeva, it is stated: ksatriyo hi praja raksan sastra-panih pradandayan nirjitya para-sainyadi ksitim dharmena palayet "The ksatriya's duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world." Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets whose doors were wide open to him. Fighting would be for his benefit in either case.<blockquote>अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥</blockquote><blockquote>atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi ॥ 2-33 ॥</blockquote>"If, however, you do not perform your duty of fighting for dharma, then you will certainly incur paap for neglecting your duties and lose your reputation as a fighter." In the previous two slokas, Krishna explained to Arjuna that it is imperative for him to follow his dharma as Kshatriya and fight the war which has come upon him as "yaddhrachaya" (thru divine chance) and that by doing so, he will achieve Moksham. In this sloka and the next, Krishna says the paap that will befall Arjuna if he does NOT fight the war. By listing the difficulties and sorrows he would encounter if he slipped from his expected duty, Sri Krishna is encouraging him to fight. In any act we have to state the benefits by doing that and the ill effects by not doing. By judging both one

has to conclude to perform an action. Krishna terms this war as "Sangraamam" and not "Yuddham", in this slokam. Why? Because the war has already started and the armies ready to battle! Yudhdham means it could start even next day or after. But sangramam means that is already started and when both sides are aligned and ready to fight. Peace efforts could have been initiated before start of a fight but not after it had started. Such efforts before the fight began would be appreciated; but after it had started any such efforts would be branded as act of cowardice. So Sri Krishna cautions that if Arjuna decided to withdraw from the war, he will be defamed and then he would also be slipping from his expected dharma, resulting in paapa to accumulate. So by abandoning the fight he will fail in his swadharmam, that is his duty as Kshatriya to fight, and lose kirti or fame. Even if he does not care for the fame, paap or paap will accrue for slipping from swadharma. Sri Krishna lists the two, swadharma and kirti, as necessities for life in this world and in the nether world. Sri Krishna uses the words dharmyam sangraman, which means fight performed righteously. This war is for establishing dharma, it is to be performed legally and the outcome also is for dharma, a high objective. Since Arjuna, desirous of preservation of dharma, this is a holy and upright war. The word sangramam is used instead of yudhdham. . Why? Because it is as per the law, dharma shastras, the results are worth it. If he doesn't fight this battle - all the fame(Keerti) he achieved in the past as a warrior will be gone, giving up his "svadharma" as a Kshatriya, he will incur Paapa (Paapam Avaapsyaasi). If through injudicious sentiment or bewildered ignorance Arjuna should fail to perform his prescribed duty as a ksatriya by fighting for the sake of righteousness; he would lose a most excellent opportunity of attaining the heavenly spheres, he would lose his reputation as a hero and he would have to accept great impure reaction.Losing Fame and Name (Keerti) is a big loss in this Lokam for a Kshatriya and Arjuna will lose it, if he doesn't battle. Not only that, even in the other worlds, Arjuna will be at loss, since by shirking his duty , he incurs paap and doesn't gain swargam. Karma Yogam basically is doing one's duty as per his "ashrama dharma" (Varanaashrama) and that leads to Bhakti Yogam. If Arjuna is shedding his basic duty, he is not doing either Karma or Bhakti yogam and that leads him to paap. **Abide by swadharma is what is advocated.<blockquote>अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥</blockquote><blockquote>akīrtiṁ cāpi bhūtāni kathayiṣyanti te ’vyayām sambhāvitasya cākīrtir maraṇād atiricyate ॥ 2-34 ॥</blockquote>"Creatures will always speak of your infamy, and for a respectable person, dishonor is worse than death." In this slokam, Krishna continues detailing the ills which would befall if Arjuna runs away from the war. He says that Arjuna will lose his honor and reputation as great warrior which he gained from all times (avyaayam) and be (kaithshyanti) ridiculed by all people (Bhutaani) that he has run away from the battle. This infamy will be worse than death for somebody as honored and reputable as Arjuna. For a wise man, discrimination(vivekam), courage, bravery, calmness and caution all need to be prevalent. Arjuna cannot say that he doesn't care about his reputation and run away. It may be ok for a common man, but for a great personality like Arjuna with a legacy of honor, it will come off poorly. Not only will happiness and fame elude him if he disregards his duty as a ksatriya but the world opinion of those competent to judge and those incompetent as well will chastise him and speak of his act of disgrace public and privately. They will say Arjuna was a coward for when the battle was about to begin he gave only excuses and retreated hastily from the battlefield. The Supreme Lord Krishna is telling him that forever history will brand him for cowardice. If Arjuna was to reply that what the public think is of no consequence to him, the Supreme Lord neutralises that by stating that for a person of honour possessing the qualities of heroism, determination, puissance, courage etc. which are all contrary to cowardice to have to accept infamy is worse than death. If he was to acquire disgrace of this kind death for him would certainly be much better. If reasoning further one was to present the question of how ignominy could attach itself to one who is already a renowned hero and whose resignation from the battle field is prompted only by motives of respect for elders and compassion to friends and relatives then the next verse 34 neutralises that argument.<blockquote>भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥</blockquote><blockquote>bhayād raṇād uparataṁ maṁsyante tvāṁ mahā-rathāḥ yeṣāṁ ca tvaṁ bahu-mato bhūtvā yāsyasi lāghavam ॥ 2-35 ॥</blockquote>"The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you irrelevant." "Astaana Sneham" - Showing compassion to the wrong places and towards the wrong people, like Arjuna is doing by showing compassion etc towards Duryodhana etc. In this slokam, Krishna responds to Arjuna's doubt from the previous slokam. Arjuna asks how can he get dishonor when he is withdrawing from the battle only out of love and compassion towards his relatives and avoiding bloodshed. Krishna responds about Arjuna(Tvam), the mahaarathis(warriors like Duryodhan, Karna) etc will think (manyate) that out of fear (bhayaat) that you ran (uparatam) from the battle (ranaat) and for those (yesham bhutvah) who have been thinking greatly (bahumata) of you, will think in the futurue (yaasyasi) lightly (laagavam) of you and treat you with contempt. Despite going through many humilations in losing the kingdom through treachery etc, Arjuna and other pandavas didn't lose their honor or reputation as great warriors among the common people, because they behaved with honor! Now, running away from the battle, would make him lose all the reputation. There is a thin dividing line between "patience and compassion" and "cowardly and weak". If somebody is very patient and tolerant, it can be sometimes miscontrued as weakness and cowardliness. In this case, it's possible that great understanding souls like Bheeshma and Drona would understand Arjuna's dilemma, but "Duryodhana and Karna etc" would not think it that way. Now, Arjuna says, he doesn't care about what Duryodhan etc thinks and would prefer to not battle. Krishna says, it's not just about Duryodhana, but even the common man will perceive Arjuna as running away from battle and not doing his duty. We should thus understand to differentiate between mercy and patience on one hand and incompetence and cowardice on the other.<blockquote>अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥</blockquote><blockquote>avācya-vādāṁś ca bahūn vadiṣyanti tavāhitāḥ nindantas tava sāmarthyaṁ tato duḥkha-taraṁ nu kim ॥ 2-36 ॥</blockquote>"Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? This slokam is also advising Arjuna not to show "Astaana Sneham". His enemies(ahitAh) will talk (vaadan cya) a lot (Bahun Vadishyanti) of unkind and fabricated (avAcya) words. His abilities (saamarthyam) will be vilified (nindantah). For Arjuna who is so proud about his prowess and "Gandhivaam" would not be able to suffer this ignominy of being humilated by his enemies with slanderous remarks. That is what Krishna is warning Arjuna against. When a friend or wellwishers pass remarks like it, we can tolerate it, because they are close ones. But, when a enemy is vilifiying, a warrior like Arjuna cannot bear it. Now, Arjuna may think, Ok, so what if my enemies poke fun at me. Krishna also gives a vieled warning here, saying that Arjuna may then get provoked and fight the war and if he does so, then he will be potrayed as someone who is fighting due to being slighted and not for the people. A question may arise : Krishna himself "ran away" from battle with Jarasandha and went and built Dwarka city. Arjuna may have the question on why he is suggesting Arjuna to fight and not quit. Sri Krishna was born in Gokulam and after ten years, He lived in Mathura for some years. But King Jarasanda invaded Mathura several times. Seventeen times he invaded and Sri Krishna defeated him every time. Sri Krishna requested His brother Sri Balarama, to go to west seashore and reclaim land from the sea and establish a new city of Dwaraka. Sri Balarama did not agree. When next time Jarasanda invaded Mathura, Sri Krishna ran away from Mathura. Arjuna remembered this incident. But there are two main differences in the two incidents. Firstly, rules, which we follow, cannot be applied on the Lord. Secondly, Sri Krishna had vanquished Jarasanda several times and He was merely acting as though He was running away from Jarasanda out of fear. Here, for Arjuna this is the first time to fight with these people. So, how can he run away and compare this with Sri Krishna s action?<blockquote>हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥</blockquote><blockquote>hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ ॥ 2-37 ॥</blockquote>O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination." "Tasmad Uttishtha Kaunteya" - Thus! exhorts Krishna to Arjuna to Stand up with determination (krta) to fight (YuddhAya), in this slokam. If you get killed, you will achieve Swargam (Hatoh VA prApasyasi Svargam) and if you win, you will enjoy this worldly kingdom (jitA vA bhoksyase mahim). If you don't fight, you will not achieve either glory here nor in other worlds. He addresses Arjuna as "Kunti Putra" (Kaunteya), because Kunti is renowed for her courage and devotion. In addition, Kunti is Krishna's dear aunty and as such it becomes Krishna's responsibility to protect Krishna. Related comments: Some may say that Asoka gave up war and violence, whereas Krishna is prompting Arjuna for war. Asoka actually gave up wars etc, after fighting numerous wars. Whereas Arjuna's Dharma here is to wage war against Kauravas to protect his people and ensure the kingdom is not ruled by crooked Kauravas. In addition, when both opposition factions are in agreement to call of war, it may make sense to back off (eg: Alexander and Paurus etc), but in this case, there is no such signal from Kauravas. Another question is, Arjuna didn't have similar qualms when warring with Kauravas in the past (Virata yuddham during vanavas), but why is he having the fear now?? In the past, he didn't have to worry about killing Drona or Bheeshma or other close relatives, so there was no issue.<blockquote>सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥</blockquote><blockquote>sukha-duḥkhe same kṛtvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi ॥ 2-38 ॥</blockquote>2-38: Sukha-dukhe samEy krtva, lAbhaAlabhau jayaAjayau, tathO yudhAya yujasva, naivam pApam avApsyAsi. This begins the prelude to KARMA YOGAM section. Krishna says Arjuna will not incur sun (Naivam pApam avApsyasi), if he just engages in war just for the sake of war (YuddhAya yujasvya) and not with sense of attachment or results. What attachment or results is Krishna referring to here - be equanimous in joy and sorrow i.e no need to feel joy by killing enemies or felling them or no need to feel sorrow in felling opponents such as Bhishma etc. We cannot equate Joy and Sorrow as one, but the feelings and reactions which emanate in the face of joy and sorrow - those feelings is something we need to control and look at it with some sense of detachment. The same sense of equanimity should also be there in the face of gain and loss, victory and defeat. This is in response to Arjuna's lament that he doesn't care about kingdom, winning etc and doesn't want to fight. In response, Krishna said that Arjuna should fight , since it's his duty, which will result in his gaining heavenly kingdom (Moksham). In this slokam, Krishna says that Arjuna should fight as a sense of duty and not get disturbed by dualities such as joy & sorrow, victory & defeat, gain&loss. This is a important qualification for a KarmaYogi! Krishna says that Arjuna should fight as a Karma yogi, as a sense of duty, without consideration or attachment or disturbed by gain or loss, victory or defeat etc and when he does it, there will be no incurring of paap. He who acts for his own sense gratification, either in goodness or in passion, is subject to reaction, good or bad. Knowing the immortal eternal soul to be that which is distinct and independent from the physical body, uncontaminated with the qualities pertaining to the material existence but connected to those qualities which are spiritual in nature and eternal; maintaining an equipoised mind in the various conditions of pleasure and pain, loss and gain, victory or defeat being devoid of any fruitive desire or hankering for any reward or remuneration, such as going to the heavenly worlds, fight this righteous battle as a matter of duty which needs to be discharged. One who is situated in wisdom with their mind properly composed in this manner while executing their prescribed duties will incur no impure reactions and thus will be eligible for salvation from material existence. Immoral reactions is the root of all suffering and the cause of perpetual bondage in the cycle of birth and death in the material existence. Arjuna is baffled on how he can do it. Krishna points out that as Rama in the previous avtaar, he followed this same principles!!<blockquote>एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥</blockquote><blockquote>eṣā te ’bhihitā sāṅkhye buddhir yoge tv imāṁ śṛṇu buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi ॥ 2-39 ॥</blockquote>"Thus far I have described atman to you through analytical study. Now listen as I explain it in terms of working without trivial results. O son of Pritha, when you act with such knowledge you can free yourself from the bondage of karma." This sloka starts the KARMA yogam section, where krishna expounds on Karma yoga. Gita is the extraction of the sayings of Upanishad. Upanishad - UPA(near), Nishana(getting to Brahman) . Upanishad tells us the reality of Brahman and the ways to reach close to Brahman. The ways it propounds is Karma Yogam, Jnaana Yogam, Bhakti Yogam. In this it's generally considered that Bhakti Yogam is primary and Karma and Jnaana Yogam are it's ancillary i.e for Bhakti, one needs Karma and Jnaana anushtaanam as pre-requisites. nstead of practicing each separately, it is better to have one as the pradhanam [main] and the other two as angam [branches or ancillaries]. Just like in our degree courses we have one subject, say Chemistry, as main and study say, mathematics and physics, as ancillaries. Similarly, if one decides to seek Moksham through Karmayoga, then one has to have Gyanayoga and Bhakthiyoga as ancillaries. But there is a difference. In the education system, pass in the main can be done without studying the ancillaries. Whereas, in seeking Moksham, if Bhakthiyoga has to be practiced, then one has to practice Karmayoga and Gyanayoga. Without these two, a person cannot practice Bhakthiyoga. Upanishad says - Atma Drashtavaya, Stortavyaa, mantvyaya, nidhistavyaaya - i.e we should constantly, deeply, exclusively hear about the lord for reaching him. Question is, we also need to know how to conduct ourselves in this world, while we seek to achieve salvation(Moksham). The primary requirement for it is to realise that body is temporary and soul is eternal and salvation lies in getting out of the cycle of birth and death. If one doesn't realise this, then it's not possible to get away from this never ending cycle and we will be forever caught in this web of material existence. So, the first step is to realise that Soul is eternal and body is temporary. To realize Paramatma, atman has to listen about Him. Then, contemplate on what was listened to. Then meditate without interruption , but with concentration. Such continuous meditation is called Bhakthi and this results in merging with the Paramatma. This will make the atman to feel happy in union with and sorrow in separation from God. Thereafter, the soul departs this body and this world and reaches Moksham and remains with Him in eternal happiness. It is a stairway to Moksham. All born cannot immediately go for Moksham. In this world lots of good things are to be done and this life has to be happily spent. But the objective should be to reach Moksham after this life without the perils of another birth. When will this thought come? First, one should realize that this body is perishable and atman is indestructible. If one thinks atman and body are same, when body perishes, atman also will perish and then there would be no need for Moksham or worry about rebirth. So, this basic knowledge that atman and body are different is essential. Not merely accepting that they are separate, it should be firmly believed that atman is eternal and body is destroyable. Further, it should be realized that in this life happiness and sorrow are mixed. The natural feeling of the atman is always happy. But when inside a body in this earth, mixed feelings are unavoidable. So, the objective should be to get the everlasting happiness, its natural quality. This pursuit is necessary. Next step is to know that Soul is owned(adimai) by Paramatma and we are not owners or independent. This realization about atman and body is the first step in the stairway. This step alone cannot take to the top. The next step is to realize that this atman is servant of God. Paramatma is the ruler and atman is ruled. Therefore, atman has to cling to the Feet of the Lord. Instead of saying that Karmayaoga, Gyanayoga and Bhakthyoga are various paths to reach Moksham, Bhakthyoga is the main. Visiting temples, chanting His names and helping His devotees, will all constitute Bhakthiyoga. For this as main one needs Karma [action] and Gyana [knowledge]. These are needed in any activity. Ways to reach the lord are Karma, Jnaana and Bhakti Yogam. Rather than saying three yogams are seperate and independent, we can say Bhakti yogam is the primary way to reach lord and this involves singing, chanting, visting holy places, helping others, being close to devotees etc. Bhakti yogam has two angas, karma and Jnaana - it requires discipline and knowledge. It is similar to - for riding a vehicle, one needs knowledge that vehicle requires petrol etc to run, need to operate clutch and brake together, brake to stop the vehicle and in addition one needs the skills to operate the vehicle. Similarly for Bhakti, one needs knowledge and discipline. ANd to even start this course, the primary pre-requisite is the basic knowledge that Atma is Nityam and Body is temporary. Krishna has followed the same pattern. From slokas 2-12 onwards to sloka 2-30, Krishna has emphasized that Atma is Nityam and temporary nature of the body. From Slokams 2-39 to 2-51, Krishna expounds on Karma Yogam and after that he expounds Jnaana Yogam and in Chapters 7,8,9 he expounds on Bhakti Yogam and in the later chapters he explains the ways for Moksha. So, Geeta has been laid out in this manner - Initially in the second chapter (slokas 12 to 30), it tells us the nature of the soul and the temporary nature of body, since this is the primary pre-requisite. Next, it explains the ways of Karma Yogam i.e how to do our duties. NExt, it explains Jnaana yogam (knowledge). Next, it explains Bhakti yogam (which needs knowledge of soul, how to do our

has to conclude to perform an action. Krishna terms this war as "Sangraamam" and not "Yuddham", in this slokam. Why? Because the war has already started and the armies ready to battle! Yudhdham means it could start even next day or after. But sangramam means that is already started and when both sides are aligned and ready to fight. Peace efforts could have been initiated before start of a fight but not after it had started. Such efforts before the fight began would be appreciated; but after it had started any such efforts would be branded as act of cowardice. So Sri Krishna cautions that if Arjuna decided to withdraw from the war, he will be defamed and then he would also be slipping from his expected dharma, resulting in paapa to accumulate. So by abandoning the fight he will fail in his swadharmam, that is his duty as Kshatriya to fight, and lose kirti or fame. Even if he does not care for the fame, paap or paap will accrue for slipping from swadharma. Sri Krishna lists the two, swadharma and kirti, as necessities for life in this world and in the nether world. Sri Krishna uses the words dharmyam sangraman, which means fight performed righteously. This war is for establishing dharma, it is to be performed legally and the outcome also is for dharma, a high objective. Since Arjuna, desirous of preservation of dharma, this is a holy and upright war. The word sangramam is used instead of yudhdham. . Why? Because it is as per the law, dharma shastras, the results are worth it. If he doesn't fight this battle - all the fame(Keerti) he achieved in the past as a warrior will be gone, giving up his "svadharma" as a Kshatriya, he will incur Paapa (Paapam Avaapsyaasi). If through injudicious sentiment or bewildered ignorance Arjuna should fail to perform his prescribed duty as a ksatriya by fighting for the sake of righteousness; he would lose a most excellent opportunity of attaining the heavenly spheres, he would lose his reputation as a hero and he would have to accept great impure reaction.Losing Fame and Name (Keerti) is a big loss in this Lokam for a Kshatriya and Arjuna will lose it, if he doesn't battle. Not only that, even in the other worlds, Arjuna will be at loss, since by shirking his duty , he incurs paap and doesn't gain swargam. Karma Yogam basically is doing one's duty as per his "ashrama dharma" (Varanaashrama) and that leads to Bhakti Yogam. If Arjuna is shedding his basic duty, he is not doing either Karma or Bhakti yogam and that leads him to paap. **Abide by swadharma is what is advocated.<blockquote>अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥</blockquote><blockquote>akīrtiṁ cāpi bhūtāni kathayiṣyanti te ’vyayām sambhāvitasya cākīrtir maraṇād atiricyate ॥ 2-34 ॥</blockquote>"Creatures will always speak of your infamy, and for a respectable person, dishonor is worse than death." In this slokam, Krishna continues detailing the ills which would befall if Arjuna runs away from the war. He says that Arjuna will lose his honor and reputation as great warrior which he gained from all times (avyaayam) and be (kaithshyanti) ridiculed by all people (Bhutaani) that he has run away from the battle. This infamy will be worse than death for somebody as honored and reputable as Arjuna. For a wise man, discrimination(vivekam), courage, bravery, calmness and caution all need to be prevalent. Arjuna cannot say that he doesn't care about his reputation and run away. It may be ok for a common man, but for a great personality like Arjuna with a legacy of honor, it will come off poorly. Not only will happiness and fame elude him if he disregards his duty as a ksatriya but the world opinion of those competent to judge and those incompetent as well will chastise him and speak of his act of disgrace public and privately. They will say Arjuna was a coward for when the battle was about to begin he gave only excuses and retreated hastily from the battlefield. The Supreme Lord Krishna is telling him that forever history will brand him for cowardice. If Arjuna was to reply that what the public think is of no consequence to him, the Supreme Lord neutralises that by stating that for a person of honour possessing the qualities of heroism, determination, puissance, courage etc. which are all contrary to cowardice to have to accept infamy is worse than death. If he was to acquire disgrace of this kind death for him would certainly be much better. If reasoning further one was to present the question of how ignominy could attach itself to one who is already a renowned hero and whose resignation from the battle field is prompted only by motives of respect for elders and compassion to friends and relatives then the next verse 34 neutralises that argument.<blockquote>भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥</blockquote><blockquote>bhayād raṇād uparataṁ maṁsyante tvāṁ mahā-rathāḥ yeṣāṁ ca tvaṁ bahu-mato bhūtvā yāsyasi lāghavam ॥ 2-35 ॥</blockquote>"The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you irrelevant." "Astaana Sneham" - Showing compassion to the wrong places and towards the wrong people, like Arjuna is doing by showing compassion etc towards Duryodhana etc. In this slokam, Krishna responds to Arjuna's doubt from the previous slokam. Arjuna asks how can he get dishonor when he is withdrawing from the battle only out of love and compassion towards his relatives and avoiding bloodshed. Krishna responds about Arjuna(Tvam), the mahaarathis(warriors like Duryodhan, Karna) etc will think (manyate) that out of fear (bhayaat) that you ran (uparatam) from the battle (ranaat) and for those (yesham bhutvah) who have been thinking greatly (bahumata) of you, will think in the futurue (yaasyasi) lightly (laagavam) of you and treat you with contempt. Despite going through many humilations in losing the kingdom through treachery etc, Arjuna and other pandavas didn't lose their honor or reputation as great warriors among the common people, because they behaved with honor! Now, running away from the battle, would make him lose all the reputation. There is a thin dividing line between "patience and compassion" and "cowardly and weak". If somebody is very patient and tolerant, it can be sometimes miscontrued as weakness and cowardliness. In this case, it's possible that great understanding souls like Bheeshma and Drona would understand Arjuna's dilemma, but "Duryodhana and Karna etc" would not think it that way. Now, Arjuna says, he doesn't care about what Duryodhan etc thinks and would prefer to not battle. Krishna says, it's not just about Duryodhana, but even the common man will perceive Arjuna as running away from battle and not doing his duty. We should thus understand to differentiate between mercy and patience on one hand and incompetence and cowardice on the other.<blockquote>अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥</blockquote><blockquote>avācya-vādāṁś ca bahūn vadiṣyanti tavāhitāḥ nindantas tava sāmarthyaṁ tato duḥkha-taraṁ nu kim ॥ 2-36 ॥</blockquote>"Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? This slokam is also advising Arjuna not to show "Astaana Sneham". His enemies(ahitAh) will talk (vaadan cya) a lot (Bahun Vadishyanti) of unkind and fabricated (avAcya) words. His abilities (saamarthyam) will be vilified (nindantah). For Arjuna who is so proud about his prowess and "Gandhivaam" would not be able to suffer this ignominy of being humilated by his enemies with slanderous remarks. That is what Krishna is warning Arjuna against. When a friend or wellwishers pass remarks like it, we can tolerate it, because they are close ones. But, when a enemy is vilifiying, a warrior like Arjuna cannot bear it. Now, Arjuna may think, Ok, so what if my enemies poke fun at me. Krishna also gives a vieled warning here, saying that Arjuna may then get provoked and fight the war and if he does so, then he will be potrayed as someone who is fighting due to being slighted and not for the people. A question may arise : Krishna himself "ran away" from battle with Jarasandha and went and built Dwarka city. Arjuna may have the question on why he is suggesting Arjuna to fight and not quit. Sri Krishna was born in Gokulam and after ten years, He lived in Mathura for some years. But King Jarasanda invaded Mathura several times. Seventeen times he invaded and Sri Krishna defeated him every time. Sri Krishna requested His brother Sri Balarama, to go to west seashore and reclaim land from the sea and establish a new city of Dwaraka. Sri Balarama did not agree. When next time Jarasanda invaded Mathura, Sri Krishna ran away from Mathura. Arjuna remembered this incident. But there are two main differences in the two incidents. Firstly, rules, which we follow, cannot be applied on the Lord. Secondly, Sri Krishna had vanquished Jarasanda several times and He was merely acting as though He was running away from Jarasanda out of fear. Here, for Arjuna this is the first time to fight with these people. So, how can he run away and compare this with Sri Krishna s action?<blockquote>हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥</blockquote><blockquote>hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ ॥ 2-37 ॥</blockquote>O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination." "Tasmad Uttishtha Kaunteya" - Thus! exhorts Krishna to Arjuna to Stand up with determination (krta) to fight (YuddhAya), in this slokam. If you get killed, you will achieve Swargam (Hatoh VA prApasyasi Svargam) and if you win, you will enjoy this worldly kingdom (jitA vA bhoksyase mahim). If you don't fight, you will not achieve either glory here nor in other worlds. He addresses Arjuna as "Kunti Putra" (Kaunteya), because Kunti is renowed for her courage and devotion. In addition, Kunti is Krishna's dear aunty and as such it becomes Krishna's responsibility to protect Krishna. Related comments: Some may say that Asoka gave up war and violence, whereas Krishna is prompting Arjuna for war. Asoka actually gave up wars etc, after fighting numerous wars. Whereas Arjuna's Dharma here is to wage war against Kauravas to protect his people and ensure the kingdom is not ruled by crooked Kauravas. In addition, when both opposition factions are in agreement to call of war, it may make sense to back off (eg: Alexander and Paurus etc), but in this case, there is no such signal from Kauravas. Another question is, Arjuna didn't have similar qualms when warring with Kauravas in the past (Virata yuddham during vanavas), but why is he having the fear now?? In the past, he didn't have to worry about killing Drona or Bheeshma or other close relatives, so there was no issue.<blockquote>सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥</blockquote><blockquote>sukha-duḥkhe same kṛtvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi ॥ 2-38 ॥</blockquote>2-38: Sukha-dukhe samEy krtva, lAbhaAlabhau jayaAjayau, tathO yudhAya yujasva, naivam pApam avApsyAsi. This begins the prelude to KARMA YOGAM section. Krishna says Arjuna will not incur sun (Naivam pApam avApsyasi), if he just engages in war just for the sake of war (YuddhAya yujasvya) and not with sense of attachment or results. What attachment or results is Krishna referring to here - be equanimous in joy and sorrow i.e no need to feel joy by killing enemies or felling them or no need to feel sorrow in felling opponents such as Bhishma etc. We cannot equate Joy and Sorrow as one, but the feelings and reactions which emanate in the face of joy and sorrow - those feelings is something we need to control and look at it with some sense of detachment. The same sense of equanimity should also be there in the face of gain and loss, victory and defeat. This is in response to Arjuna's lament that he doesn't care about kingdom, winning etc and doesn't want to fight. In response, Krishna said that Arjuna should fight , since it's his duty, which will result in his gaining heavenly kingdom (Moksham). In this slokam, Krishna says that Arjuna should fight as a sense of duty and not get disturbed by dualities such as joy & sorrow, victory & defeat, gain&loss. This is a important qualification for a KarmaYogi! Krishna says that Arjuna should fight as a Karma yogi, as a sense of duty, without consideration or attachment or disturbed by gain or loss, victory or defeat etc and when he does it, there will be no incurring of paap. He who acts for his own sense gratification, either in goodness or in passion, is subject to reaction, good or bad. Knowing the immortal eternal soul to be that which is distinct and independent from the physical body, uncontaminated with the qualities pertaining to the material existence but connected to those qualities which are spiritual in nature and eternal; maintaining an equipoised mind in the various conditions of pleasure and pain, loss and gain, victory or defeat being devoid of any fruitive desire or hankering for any reward or remuneration, such as going to the heavenly worlds, fight this righteous battle as a matter of duty which needs to be discharged. One who is situated in wisdom with their mind properly composed in this manner while executing their prescribed duties will incur no impure reactions and thus will be eligible for salvation from material existence. Immoral reactions is the root of all suffering and the cause of perpetual bondage in the cycle of birth and death in the material existence. Arjuna is baffled on how he can do it. Krishna points out that as Rama in the previous avtaar, he followed this same principles!!<blockquote>एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥</blockquote><blockquote>eṣā te ’bhihitā sāṅkhye buddhir yoge tv imāṁ śṛṇu buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi ॥ 2-39 ॥</blockquote>"Thus far I have described atman to you through analytical study. Now listen as I explain it in terms of working without trivial results. O son of Pritha, when you act with such knowledge you can free yourself from the bondage of karma." This sloka starts the KARMA yogam section, where krishna expounds on Karma yoga. Gita is the extraction of the sayings of Upanishad. Upanishad - UPA(near), Nishana(getting to Brahman) . Upanishad tells us the reality of Brahman and the ways to reach close to Brahman. The ways it propounds is Karma Yogam, Jnaana Yogam, Bhakti Yogam. In this it's generally considered that Bhakti Yogam is primary and Karma and Jnaana Yogam are it's ancillary i.e for Bhakti, one needs Karma and Jnaana anushtaanam as pre-requisites. nstead of practicing each separately, it is better to have one as the pradhanam [main] and the other two as angam [branches or ancillaries]. Just like in our degree courses we have one subject, say Chemistry, as main and study say, mathematics and physics, as ancillaries. Similarly, if one decides to seek Moksham through Karmayoga, then one has to have Gyanayoga and Bhakthiyoga as ancillaries. But there is a difference. In the education system, pass in the main can be done without studying the ancillaries. Whereas, in seeking Moksham, if Bhakthiyoga has to be practiced, then one has to practice Karmayoga and Gyanayoga. Without these two, a person cannot practice Bhakthiyoga. Upanishad says - Atma Drashtavaya, Stortavyaa, mantvyaya, nidhistavyaaya - i.e we should constantly, deeply, exclusively hear about the lord for reaching him. Question is, we also need to know how to conduct ourselves in this world, while we seek to achieve salvation(Moksham). The primary requirement for it is to realise that body is temporary and soul is eternal and salvation lies in getting out of the cycle of birth and death. If one doesn't realise this, then it's not possible to get away from this never ending cycle and we will be forever caught in this web of material existence. So, the first step is to realise that Soul is eternal and body is temporary. To realize Paramatma, atman has to listen about Him. Then, contemplate on what was listened to. Then meditate without interruption , but with concentration. Such continuous meditation is called Bhakthi and this results in merging with the Paramatma. This will make the atman to feel happy in union with and sorrow in separation from God. Thereafter, the soul departs this body and this world and reaches Moksham and remains with Him in eternal happiness. It is a stairway to Moksham. All born cannot immediately go for Moksham. In this world lots of good things are to be done and this life has to be happily spent. But the objective should be to reach Moksham after this life without the perils of another birth. When will this thought come? First, one should realize that this body is perishable and atman is indestructible. If one thinks atman and body are same, when body perishes, atman also will perish and then there would be no need for Moksham or worry about rebirth. So, this basic knowledge that atman and body are different is essential. Not merely accepting that they are separate, it should be firmly believed that atman is eternal and body is destroyable. Further, it should be realized that in this life happiness and sorrow are mixed. The natural feeling of the atman is always happy. But when inside a body in this earth, mixed feelings are unavoidable. So, the objective should be to get the everlasting happiness, its natural quality. This pursuit is necessary. Next step is to know that Soul is owned(adimai) by Paramatma and we are not owners or independent. This realization about atman and body is the first step in the stairway. This step alone cannot take to the top. The next step is to realize that this atman is servant of God. Paramatma is the ruler and atman is ruled. Therefore, atman has to cling to the Feet of the Lord. Instead of saying that Karmayaoga, Gyanayoga and Bhakthyoga are various paths to reach Moksham, Bhakthyoga is the main. Visiting temples, chanting His names and helping His devotees, will all constitute Bhakthiyoga. For this as main one needs Karma [action] and Gyana [knowledge]. These are needed in any activity. Ways to reach the lord are Karma, Jnaana and Bhakti Yogam. Rather than saying three yogams are seperate and independent, we can say Bhakti yogam is the primary way to reach lord and this involves singing, chanting, visting holy places, helping others, being close to devotees etc. Bhakti yogam has two angas, karma and Jnaana - it requires discipline and knowledge. It is similar to - for riding a vehicle, one needs knowledge that vehicle requires petrol etc to run, need to operate clutch and brake together, brake to stop the vehicle and in addition one needs the skills to operate the vehicle. Similarly for Bhakti, one needs knowledge and discipline. ANd to even start this course, the primary pre-requisite is the basic knowledge that Atma is Nityam and Body is temporary. Krishna has followed the same pattern. From slokas 2-12 onwards to sloka 2-30, Krishna has emphasized that Atma is Nityam and temporary nature of the body. From Slokams 2-39 to 2-51, Krishna expounds on Karma Yogam and after that he expounds Jnaana Yogam and in Chapters 7,8,9 he expounds on Bhakti Yogam and in the later chapters he explains the ways for Moksha. So, Geeta has been laid out in this manner - Initially in the second chapter (slokas 12 to 30), it tells us the nature of the soul and the temporary nature of body, since this is the primary pre-requisite. Next, it explains the ways of Karma Yogam i.e how to do our duties. NExt, it explains Jnaana yogam (knowledge). Next, it explains Bhakti yogam (which needs knowledge of soul, how to do our

duty, knowledge) and next it explains ways for Moksham. In this slokam, "esa te abhihitA SANKHYE!" - note, esA te i.e in the slokas (2-12 to 2-30), i have explained (abhitha) the philosophy of Sankhye!. Sankhya means "buddhi" and Sankhyam is "the Atma which is understood by Buddhi" and Sankhye is the philosophy which describes the real nature of the soul (i.e it is nityam, it is eternal). I.e i have explained about Sankya Yoga(the true nature of the soul). 'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be known, whatever Buddhi has to be taught, has been taught to you in the passage beginning with, 'It is not that I did not exist' (II.12) and ending with the words, 'Therefore, you shall not grieve for any being' (II.30). Krishna says - "yayA buddhyA yuktah" - that buddhih (intelligence) by which , "Karma bandham prahAsyasi" you can released from bondage of reaction - that knowledge (Karma yogam) will be explained to him. The disposition of mind (Buddhi) which is required for the performance of works preceded by knowledge of the self and which thus constitutes the means of attaining release, that is here called by the term Yoga. It will be clearly told later on, 'Work done with desire for fruits is far inferior to work done with evennes of mind' (II. 49). "buddhir yoge tv imAm srunu" - Now Listen(Srnu) about yogE buddhi (karma yogam). What Buddhi or attitude of mind is required for making your act deserve the name of Yoga, listen to it now. Endowed with that knowledge, you will be able to cast away the bondage of Karma. 'Karma-bandha' means the bondage due to Karma i.e., the bondage of Samsara. 'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be known, whatever Buddhi has to be taught, has been taught to you in the passage beginning with, 'It is not that I did not exist' (II.12) and ending with the words, 'Therefore, you shall not grieve for any being' (II.30). The disposition of mind (Buddhi) which is required for the performance of works preceded by knowledge of the self and which thus constitutes the means of attaining release, that is here called by the term Yoga. It will be clearly told later on, 'Work done with desire for fruits is far inferior to work done with evennes of mind' (II. 49). What Buddhi or attitude of mind is required for making your act deserve the name of Yoga, listen to it now. Endowed with that knowledge, you will be able to cast away the bondage of Karma. 'Karma-bandha' means the bondage due to Karma i.e., the bondage of Samsara. Now question comes up, Arjuna is not intrested in fighting. So, why is Krishna talking about Sankha Yogam, Karma yogam etc, rather than just exhorting Arjuna to fight?? Krishna first explains thru Sankha Yogam that Souls are eternal and body is temporary, thus killing in a just war is not sinful and Arjuna shouldn't go weak at the thought of killing relatives etc. Next, Krishna addresses the concern of Arjuna about not being intrested in fruits of war etc, by talking about Karma Yogam and explaining that Arjuna need not fight for fruitive results, but a Saadhanam for Moksham. Waging just war is a Kshatriya Dharma and is his karma yogam. Karma Yogam: Introduction: One can do a thing anywhere, or as prescribed in vedas or not prescribed according to vedas. But, if one performs a duty in a "loukeeka" fashion, one doesn't get any benefit other than material benefits. But, if one does one's duty as per the viddhi of vedas, eg> when we bath at home, under a tap etc, there is no additional benefit, apart from cleaning body. But, if we take a dip in ganges and other temple pushkarinis, the body not only gets cleaned, but we are also blessed with washing away of paap. Why? Because it's prescribed in vedas. What constitutes Karma yogam - All our daily activities, eating, sleeping, working, helping etc basically constitute Karma yogam. Simple? Right? Yes. But, this needs to be done as per the prescription of Vedas and not do anything which is NOT prescribed in the vedas. And it needs to be done in full faith and spirit and also NOT with sense of attachment. For eg: if one takes bath in Pushkarini, without any belief in it's powers, then it will not help. Again, What is Karma yoga? It is eating, sleeping, working, etc. Nothing extra is required to be done. But these activities are to be done as prescribed in shastras. This is very important. If we do our activities according to the dos and don ts of shastras, it is  karmayoga. If we do karma yoga we are sure to attain Moksham. Shastras are instructions given by God. He has told that He liberates the one who faithfully follows His instructions. Once we have that belief that we are acting according to the stipulations of the Lord, He also will erase all our paap and make us to reach our natural state of happiness,Moksham. In these instructions one is asked to eat, sleep and work. Nowhere the shastras ask us not to do anything else. The person instructed [by shastras] could be a bachelor or married or sanyasin or a beast or bird. Whoever be, if the prescribed action is performed with a firm belief that this will yield Moksham, that result will be achieved. A bath in this pond with a belief that it will only remove my body dirt, then this action will not get Moksham. But same action with a firm belief that I will get Moksham, by bathing in this pond, will get Moksham. So a steadfast belief is to be there along with the vidhi. So: Karma Yogam constitutes: <nowiki>*</nowiki> Performing duties which are prescribed and NOT doing anything which is against prescribed <nowiki>*</nowiki> Belief in it and doing it as Bhagavan's viddhi that it's a means for moksham. (eg: not having faith while bathing in holy waters, but just doing it because it's prescribed!) (eg: Marrying, having kids, performing family duties etc should be done as Karma yogam, since it is prescribed and do it as a means of moksham i.e just as duty). Karma can be divided into three: <nowiki>*</nowiki> Nitya Karma - to be practiced daily. Tharpanam, Daana-Dharama(Charity), Festival celebration <nowiki>*</nowiki> Naimitika Karma - to be performed due to certain reasons or in certain occasions <nowiki>*</nowiki> Kaamya Karma - Doing things with desire for material benefits, to achieve certain goals eg: passing exam, marriage etc All these karmas or actions are stipulated. These have to be done uninterruptedly. Performing annual ceremonies [shraddham] for deceased forefathers [pithru], celebrating festivals, etc. are all Karma yoga. Why Sri Krishna is encouraging Arjuna to fight? Because it is stipulated for him. He is asked to do what he learnt. So, Karma yoga can be performed by anybody. Sri Krishna lauds the greatness of Karma yoga in the next sloka.<blockquote>नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥</blockquote><blockquote>nehābhikrama-nāśo ’sti pratyavāyo na vidyate sv-alpam apy asya dharmasya trāyate mahato bhayāt ॥ 2-40 ॥</blockquote>2-40: nehA-abhikrama nAso-asti ! Pratya-vAyo na vidyate! svalpam apya-sya dharmasya! trAyateh mahato bhayAt! "In this endeavor [karma yoga] there is no loss or lessening for a little advancement on this path and can protect one from the most dangerous type of fear." In this slokam, Krishna expounds the benefit and greatness of Karma Yogam. Just like a Parent tells a kid that what glory would be, if he achieves 99% marks , to intrest the kid in studying, similarly Krishna tells the greatness of Karma Yogam to Arjuna, before explaining the details of Karma Yogam. "NehA abikramoa-Nasao Asti" - There is no loss in this Karma yogam. eg. unlike leaves which "lapse", this doesn't lapse. It "carries" over it's benefits. For eg: if we follow for sometime and discontinue, the benefits of whatever we did will not lapse. One percent of work done in Krishna consciousness bears permanent results, so that the next beginning is from the point of two percent, whereas in material business, without a hundred percent profit there is no success. or it's like writing an exam- attempt an answer but even if you do not get the right answer or not complete it, even then the examiner puts marks based on how much you wrote correctly. "pratyavAyo na vidyate" - Another fear is, if we stop karma in between, we incur paap etc. Arjuna is scared that incuring paap would make it a bigger issue and invite additional paap. Krishna says here that, there is no need to fear and it does not happen that way, as long as one performs duties with selfless spirit as a sense of duty for Moksham and not for material gains etc. "Svalpma apsya Dharmasya" - Even performing a little will still help. Atleast do svalpa! (how kind of krishna!) "TrAyateh Mahatoh BhayAt" - Doing the above can protect one from the greatest danger and fear of samsara. The Supreme Lord Krishna reveals that even the slightest, most minuscule effort made regarding this karma yoga of performing actions without desiring fruitive results is never in vain. The word abhikrama is derived from arambha meaning any beginning as in any effort. The word nasa means destruction as in loss of, thus the effort itself is the means to a guaranteed result. Not even is failure accrued when a righteous action is begun but is unable to be completed due to circumstances and absolutely no negative effect will accrue even when a righteous action is interrupted at its very commencement. Even a the most minute righteous action performed without desiring fruitive results saves one with spiritual knowledge from the great fear of the endless cycle of birth and death in the material existence. This same view is further elaborated later in chapter six, verse 40 describing that in this world or the next there is no loss or dimunition for the aspirant.

duty, knowledge) and next it explains ways for Moksham. In this slokam, "esa te abhihitA SANKHYE!" - note, esA te i.e in the slokas (2-12 to 2-30), i have explained (abhitha) the philosophy of Sankhye!. Sankhya means "buddhi" and Sankhyam is "the Atma which is understood by Buddhi" and Sankhye is the philosophy which describes the real nature of the soul (i.e it is nityam, it is eternal). I.e i have explained about Sankya Yoga(the true nature of the soul). 'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be known, whatever Buddhi has to be taught, has been taught to you in the passage beginning with, 'It is not that I did not exist' (II.12) and ending with the words, 'Therefore, you shall not grieve for any being' (II.30). Krishna says - "yayA buddhyA yuktah" - that buddhih (intelligence) by which , "Karma bandham prahAsyasi" you can released from bondage of reaction - that knowledge (Karma yogam) will be explained to him. The disposition of mind (Buddhi) which is required for the performance of works preceded by knowledge of the self and which thus constitutes the means of attaining release, that is here called by the term Yoga. It will be clearly told later on, 'Work done with desire for fruits is far inferior to work done with evennes of mind' (II. 49). "buddhir yoge tv imAm srunu" - Now Listen(Srnu) about yogE buddhi (karma yogam). What Buddhi or attitude of mind is required for making your act deserve the name of Yoga, listen to it now. Endowed with that knowledge, you will be able to cast away the bondage of Karma. 'Karma-bandha' means the bondage due to Karma i.e., the bondage of Samsara. 'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be known, whatever Buddhi has to be taught, has been taught to you in the passage beginning with, 'It is not that I did not exist' (II.12) and ending with the words, 'Therefore, you shall not grieve for any being' (II.30). The disposition of mind (Buddhi) which is required for the performance of works preceded by knowledge of the self and which thus constitutes the means of attaining release, that is here called by the term Yoga. It will be clearly told later on, 'Work done with desire for fruits is far inferior to work done with evennes of mind' (II. 49). What Buddhi or attitude of mind is required for making your act deserve the name of Yoga, listen to it now. Endowed with that knowledge, you will be able to cast away the bondage of Karma. 'Karma-bandha' means the bondage due to Karma i.e., the bondage of Samsara. Now question comes up, Arjuna is not intrested in fighting. So, why is Krishna talking about Sankha Yogam, Karma yogam etc, rather than just exhorting Arjuna to fight?? Krishna first explains thru Sankha Yogam that Souls are eternal and body is temporary, thus killing in a just war is not sinful and Arjuna shouldn't go weak at the thought of killing relatives etc. Next, Krishna addresses the concern of Arjuna about not being intrested in fruits of war etc, by talking about Karma Yogam and explaining that Arjuna need not fight for fruitive results, but a Saadhanam for Moksham. Waging just war is a Kshatriya Dharma and is his karma yogam. Karma Yogam: Introduction: One can do a thing anywhere, or as prescribed in vedas or not prescribed according to vedas. But, if one performs a duty in a "loukeeka" fashion, one doesn't get any benefit other than material benefits. But, if one does one's duty as per the viddhi of vedas, eg> when we bath at home, under a tap etc, there is no additional benefit, apart from cleaning body. But, if we take a dip in ganges and other temple pushkarinis, the body not only gets cleaned, but we are also blessed with washing away of paap. Why? Because it's prescribed in vedas. What constitutes Karma yogam - All our daily activities, eating, sleeping, working, helping etc basically constitute Karma yogam. Simple? Right? Yes. But, this needs to be done as per the prescription of Vedas and not do anything which is NOT prescribed in the vedas. And it needs to be done in full faith and spirit and also NOT with sense of attachment. For eg: if one takes bath in Pushkarini, without any belief in it's powers, then it will not help. Again, What is Karma yoga? It is eating, sleeping, working, etc. Nothing extra is required to be done. But these activities are to be done as prescribed in shastras. This is very important. If we do our activities according to the dos and don ts of shastras, it is  karmayoga. If we do karma yoga we are sure to attain Moksham. Shastras are instructions given by God. He has told that He liberates the one who faithfully follows His instructions. Once we have that belief that we are acting according to the stipulations of the Lord, He also will erase all our paap and make us to reach our natural state of happiness,Moksham. In these instructions one is asked to eat, sleep and work. Nowhere the shastras ask us not to do anything else. The person instructed [by shastras] could be a bachelor or married or sanyasin or a beast or bird. Whoever be, if the prescribed action is performed with a firm belief that this will yield Moksham, that result will be achieved. A bath in this pond with a belief that it will only remove my body dirt, then this action will not get Moksham. But same action with a firm belief that I will get Moksham, by bathing in this pond, will get Moksham. So a steadfast belief is to be there along with the vidhi. So: Karma Yogam constitutes: <nowiki>*</nowiki> Performing duties which are prescribed and NOT doing anything which is against prescribed <nowiki>*</nowiki> Belief in it and doing it as Bhagavan's viddhi that it's a means for moksham. (eg: not having faith while bathing in holy waters, but just doing it because it's prescribed!) (eg: Marrying, having kids, performing family duties etc should be done as Karma yogam, since it is prescribed and do it as a means of moksham i.e just as duty). Karma can be divided into three: <nowiki>*</nowiki> Nitya Karma - to be practiced daily. Tharpanam, Daana-Dharama(Charity), Festival celebration <nowiki>*</nowiki> Naimitika Karma - to be performed due to certain reasons or in certain occasions <nowiki>*</nowiki> Kaamya Karma - Doing things with desire for material benefits, to achieve certain goals eg: passing exam, marriage etc All these karmas or actions are stipulated. These have to be done uninterruptedly. Performing annual ceremonies [shraddham] for deceased forefathers [pithru], celebrating festivals, etc. are all Karma yoga. Why Sri Krishna is encouraging Arjuna to fight? Because it is stipulated for him. He is asked to do what he learnt. So, Karma yoga can be performed by anybody. Sri Krishna lauds the greatness of Karma yoga in the next sloka.<blockquote>नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥</blockquote><blockquote>nehābhikrama-nāśo ’sti pratyavāyo na vidyate sv-alpam apy asya dharmasya trāyate mahato bhayāt ॥ 2-40 ॥</blockquote>2-40: nehA-abhikrama nAso-asti ! Pratya-vAyo na vidyate! svalpam apya-sya dharmasya! trAyateh mahato bhayAt! "In this endeavor [karma yoga] there is no loss or lessening for a little advancement on this path and can protect one from the most dangerous type of fear." In this slokam, Krishna expounds the benefit and greatness of Karma Yogam. Just like a Parent tells a kid that what glory would be, if he achieves 99% marks , to intrest the kid in studying, similarly Krishna tells the greatness of Karma Yogam to Arjuna, before explaining the details of Karma Yogam. "NehA abikramoa-Nasao Asti" - There is no loss in this Karma yogam. eg. unlike leaves which "lapse", this doesn't lapse. It "carries" over it's benefits. For eg: if we follow for sometime and discontinue, the benefits of whatever we did will not lapse. One percent of work done in Krishna consciousness bears permanent results, so that the next beginning is from the point of two percent, whereas in material business, without a hundred percent profit there is no success. or it's like writing an exam- attempt an answer but even if you do not get the right answer or not complete it, even then the examiner puts marks based on how much you wrote correctly. "pratyavAyo na vidyate" - Another fear is, if we stop karma in between, we incur paap etc. Arjuna is scared that incuring paap would make it a bigger issue and invite additional paap. Krishna says here that, there is no need to fear and it does not happen that way, as long as one performs duties with selfless spirit as a sense of duty for Moksham and not for material gains etc. "Svalpma apsya Dharmasya" - Even performing a little will still help. Atleast do svalpa! (how kind of krishna!) "TrAyateh Mahatoh BhayAt" - Doing the above can protect one from the greatest danger and fear of samsara. The Supreme Lord Krishna reveals that even the slightest, most minuscule effort made regarding this karma yoga of performing actions without desiring fruitive results is never in vain. The word abhikrama is derived from arambha meaning any beginning as in any effort. The word nasa means destruction as in loss of, thus the effort itself is the means to a guaranteed result. Not even is failure accrued when a righteous action is begun but is unable to be completed due to circumstances and absolutely no negative effect will accrue even when a righteous action is interrupted at its very commencement. Even a the most minute righteous action performed without desiring fruitive results saves one with spiritual knowledge from the great fear of the endless cycle of birth and death in the material existence. This same view is further elaborated later in chapter six, verse 40 describing that in this world or the next there is no loss or dimunition for the aspirant.

2-41:

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥

vyavasAyA-atmikA buddhir! eka-iha kuru-nandana!

 

Bahu-sAka hy anantAs-ca ! buddhayO-A'vyava-sAyinam!

vyavasāyātmikā buddhir ekeha kuru-nandana bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām ॥ 2-41 ॥

 

"Those who are on this path[ with Moksham as objective] are resolute in purpose,

"Those who are on this path[ with Moksham as objective] are resolute in purpose,

and their aim is one. O beloved child of the Kurus, the intelligence of those who

and their aim is one. O beloved child of the Kurus, the intelligence of those who