Changes

2-11: sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the same time your words show ignorance  tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas -> you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned one(prajna vadams) panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can differentiate between body and soul. ; nanu-anusocanti -> do not lament gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam; gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does

2-11: sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the same time your words show ignorance  tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas -> you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned one(prajna vadams) panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can differentiate between body and soul. ; nanu-anusocanti -> do not lament gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam; gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does

not go away(soul). Krishna says that Arjuna's lamentations in the previous verses display somebody who speaks like a learned person but is truly lamenting like a fool. Who is considered learned? A panditah? One who knows and understands that body and soul are not the same and acts accordingly is the truly learned one in this world. And not the material experts or people who know the sciences and other aspects of material universe. In some of the earlier verses, Arjuna seems to recognize this difference. For instance, when he says that killing all the kaurvas would leave nobody to offer oblations to the forefathers seems to point that he knows the concept of soul. But at the same time in the next few verses he laments that killing Drona, Bhismha etc is a sin, forgetting that in the War, it's his Dharma to fight irrespective of the opponents and that ultimately he is killing their bodies but not their souls. It is very important to note that, this shouldn't be miscontrued as an excuse to kill anybody. Arjuna's situation was that he was in the War fighting a battle to save his land from the wicked and that was his Kshatriya Dharma which Krishna was teaching. But, in normal situations, we don't have right to kill anybody. So, in this verse, Krishna says the learned pandits who know the difference between body and soul do not grieve at any stage of life. But, Arjuna who seems to speak like a learned person is lamenting for something which not worthy of it. What is Body? What is soul? How can we say it is distinct? For eg: in our daily reference, we say this is my feet, my tongue, my car, my house etc.. It implies the feet, tongue, car, house etc are separate from "I". The "I" is what we refer to as SOUL, which lives forever and is

not go away(soul). Krishna says that Arjuna's lamentations in the previous verses display somebody who speaks like a learned person but is truly lamenting like a fool. Who is considered learned? A panditah? One who knows and understands that body and soul are not the same and acts accordingly is the truly learned one in this world. And not the material experts or people who know the sciences and other aspects of material universe. In some of the earlier verses, Arjuna seems to recognize this difference. For instance, when he says that killing all the kaurvas would leave nobody to offer oblations to the forefathers seems to point that he knows the concept of soul. But at the same time in the next few verses he laments that killing Drona, Bhismha etc is a sin, forgetting that in the War, it's his Dharma to fight irrespective of the opponents and that ultimately he is killing their bodies but not their souls. It is very important to note that, this shouldn't be miscontrued as an excuse to kill anybody. Arjuna's situation was that he was in the War fighting a battle to save his land from the wicked and that was his Kshatriya Dharma which Krishna was teaching. But, in normal situations, we don't have right to kill anybody. So, in this verse, Krishna says the learned pandits who know the difference between body and soul do not grieve at any stage of life. But, Arjuna who seems to speak like a learned person is lamenting for something which not worthy of it. What is Body? What is soul? How can we say it is distinct? For eg: in our daily reference, we say this is my feet, my tongue, my car, my house etc.. It implies the feet, tongue, car, house etc are separate from "I". The "I" is what we refer to as SOUL, which lives forever and is

distinct from the Body. The soul has a atomic form as per puranas. Sri Krishna refers to Pundit, which means learned. It is not mere worldly knowledge, but the person possessing the knowledge about body and soul is referred

distinct from the Body. The soul has a atomic form as per puranas. Sri Krishna refers to Pundit, which means learned. It is not mere worldly knowledge, but the person possessing the knowledge about body and soul is referred to as pundit He is also called a vedanhi. Like a pundit, Arjuna appears to know the difference between soul [atman] and body [sareeram]. But he also says words, which show that he thinks both atman and sareeram are same. Asu means prana or imperishable. Gathasu means perishable or without asu or only body without soul. Agathasu is opposite of gathasu or with asu or prana, which means the body with soul. Pundits know about the destroyable and the indestroyable. All slokas upto this point (from 1.1 to 2.11) are prelude to the actual Bhagavad Gita. a) Consider all slokas so far (Chapter1 and chapter2 till 11): Preceding slokas are related to Arjuna's lamentation and ignorance. Next set of slokas starting with this one is Lord's response clearing Arjuna's doubts. a1) Arjuna exhibited his misunderstanding of soul and body and thought that he is destroying Bheeshma and Drona. In Sanskrit language one word can give several meanings and several words can mean same thing; but they have to be judiciously used. Sareeram and Deham refer to body but have different connotations. We see a person after, say, 10 years and that person has become thinner and weak. So we enquire why his body has become weak and thin. Here, as per the dhathu or root, to indicate diminishing nature we have to use the word sareeram. On the other hand, suppose we see a person looking fatter or bigger than what we saw him some years back, we express that the body has grown. Here, it is apt to use the word Deham which indicates growth. But in both cases the soul or atman remains in tact. So change is the nature of body and anything that changes is not permanent. Thus the body is destroyable whereas the soul never changes and so is indestructible. b) Body goes thru 6 changes: Shad bhavam vikaram - Asti, Jayate(born), Parinamate(change), Vivarte(grow), Apakshiyateh(decay) Vinashyati Atma(Soul) doesn't go thru any changes. Anything which does not go through changes, is eternal and soul is the only such entity. c) Son, Brother, Husband, Father, Grandfather -> A man can go through all this roles in his life demonstrating material relations in world, which can go thru changes. But, once self is always constant like the Soul and is never changing. d) What is body made of?? - PanchaBhootam - Prithvi(Earth), Ap(Water), Tejas(Fire), Vayu(WInd), Akasam(Ether). When this five materials are joined together, they will never survive for long. Eg: Take Salt, Flour, Water. When they are separate, they can survive for long, but when joined together as upma, their shelf life becomes shortened. What is Soul made off? - It is JnaanaSwaropam, full of knowledge. It is eternal and never changing. Soul resides within our hearts in the shape of lotus(?). e) Who experiences joy and sorrow? - Body and Soul? - Soul is full of knowledge , but the karmas cover it's knowledge. It's just like clouds of karma covering the Sun's shine. That's why everybody has different levels of knowledge. -Body is material and has NO knowledge. - Soul resides in the Body. It's knowledge is spread throughout the body, even though it's not seen and is tiny. eg. Soul is like SIM card in Mobile phone ;-). Without Soul, the

to as pundit He is also called a vedanhi. Like a pundit, Arjuna appears to know the difference between soul [atman] and body [sareeram]. But he also says words, which show that he thinks both atman and sareeram are same. Asu means prana or imperishable. Gathasu means perishable or without asu or only body without soul. Agathasu is opposite of gathasu or with asu or prana, which means the body with soul. Pundits know about the destroyable and the indestroyable. All slokas upto this point (from 1.1 to 2.11) are prelude to the actual Bhagavad Gita. a) Consider all slokas so far (Chapter1 and chapter2 till 11): Preceding slokas are related to Arjuna's lamentation and ignorance. Next set of slokas starting with this one is Lord's response clearing Arjuna's doubts. a1) Arjuna exhibited his misunderstanding of soul and body and thought that he is destroying Bheeshma and Drona. In Sanskrit language one word can give several meanings and several words can mean same thing; but they have to be judiciously used. Sareeram and Deham refer to body but have different connotations. We see a person after, say, 10 years and that person has become thinner and weak. So we enquire why his body has become weak and thin. Here, as per the dhathu or root, to indicate diminishing nature we have to use the word sareeram. On the other hand, suppose we see a person looking fatter or bigger than what we saw him some years back, we express that the body has grown. Here, it is apt to use the word Deham which indicates growth. But in both cases the soul or atman remains in tact. So change is the nature of body and anything that changes is not permanent. Thus the body is destroyable whereas the soul never changes and so is indestructible. b) Body goes thru 6 changes: Shad bhavam vikaram - Asti, Jayate(born), Parinamate(change), Vivarte(grow), Apakshiyateh(decay) Vinashyati Atma(Soul) doesn't go thru any changes. Anything which does not go through changes, is eternal and soul is the only such entity. c) Son, Brother, Husband, Father, Grandfather -> A man can go through all this roles in his life demonstrating material relations in world, which can go thru changes. But, once self is always constant like the Soul and is never changing. d) What is body made of?? - PanchaBhootam - Prithvi(Earth), Ap(Water), Tejas(Fire), Vayu(WInd), Akasam(Ether). When this five materials are joined together, they will never survive for long. Eg: Take Salt, Flour, Water. When they are separate, they can survive for long, but when joined together as upma, their shelf life becomes shortened. What is Soul made off? - It is JnaanaSwaropam, full of knowledge. It is eternal and never changing. Soul resides within our hearts in the shape of lotus(?). e) Who experiences joy and sorrow? - Body and Soul? - Soul is full of knowledge , but the karmas cover it's knowledge. It's just like clouds of karma covering the Sun's shine. That's why everybody has different levels of knowledge. -Body is material and has NO knowledge. - Soul resides in the Body. It's knowledge is spread throughout the body, even though it's not seen and is tiny. eg. Soul is like SIM card in Mobile phone ;-). Without Soul, the

body is dead. - Even though soul is tiny, it is "dharma-bhoota gnaanam" i.e it's knowledge is like the rays of the lamp which even though in a single place, lights the whole place. (eg: Tirumaalai of Thondarpodi azhwar. "Maram suvar madil edutu...", where he says Body is like a pot full of holes. If we list the properties of the soul, we can say it understands, it is minute, it is intelligent, it has no organs and enjoys [or suffers] the effect of karma. Body, on the other hand, is having the opposite properties. It does not understand, it is big, it is dumb, it has organs and it does not realize the effects of karma. So bottomline, which we need to be always aware of is, the body and soul are NOT the same. Body is perishable, subject to shad-bhava vikaram , made of pancha bhootam. Whereas Soul is unchanging and eternal and it's inherent nature is knowledge. Each of us are jeevatmas and are souls, with a temporary body. (Note: Numerous souls and Jeevatma is different from Paramatma). Unfortunately, most of us suffer from "deha-atma abhimaanam" (mistaking body and soul as one). Arjuna also suffers from this same delusion and that's why Krishna is telling Arjuna that he is speaking like an ignoramus.

body is dead. - Even though soul is tiny, it is "dharma-bhoota gnaanam" i.e it's knowledge is like the rays of the lamp which even though in a single place, lights the whole place. (eg: Tirumaalai of Thondarpodi azhwar. "Maram suvar madil edutu...", where he says Body is like a pot full of holes. If we list the properties of the soul, we can say it understands, it is minute, it is intelligent, it has no organs and enjoys [or suffers] the effect of karma. Body, on the other hand, is having the opposite properties. It does not understand, it is big, it is dumb, it has organs and it does not realize the effects of karma. So bottomline, which we need to be always aware of is, the body and soul are NOT the same. Body is perishable, subject to shad-bhava vikaram , made of pancha bhootam. Whereas Soul is unchanging and eternal and it's inherent nature is knowledge. Each of us are jeevatmas and are souls, with a temporary body. (Note: Numerous souls and Jeevatma is different from Paramatma). Unfortunately, most of us suffer from "deha-atma abhimaanam" (mistaking body and soul as one). Arjuna also suffers from this same delusion and that's why Krishna is telling Arjuna that he is speaking like an ignoramus.

2-30: dehi nityam avadhyo yam dehe  sarvasya bharata tasmat sarvani bhutani na tvam socitum arhasi dehi-> 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.

2-30: dehi nityam avadhyo yam dehe  sarvasya bharata tasmat sarvani bhutani na tvam socitum arhasi dehi-> 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.

2-31:

2-31: sva-dharmam api ca-aveksya na vikam-pitum arhasi dharmyad-dhi yuddhA shreyo anyat kshatriya-  sya na vidyate "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

sva-dharmam api ca-aveksya na vikam-pitum arhasi

accordance with varnasrama-dharma serves to elevate one to a higher status of life.

dharmyad-dhi yuddhA shreyo anyat kshatriya-  sya na vidyate

 

"Considering your specific duty as a kshatriya, you should know that there is no

2-32: yadrcchaya-ca upa-pannam svarga-dvaaram apaa-vrtam sukhinah kshatriyAh partha labhante yuddham idrsam "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.

better engagement for you than fighting on religious principles; and so there is

 

no need for hesitation."

2-33: atha-cet-tvam imam dharmyam sangraamam na karishyasi tatah sva-dharmam kIrtim ca hitva paapam avapsyasi "If, however, you do not perform your duty of fighting for dharma, then you will certainly incur sins 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 sins 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

In the previous slokas Krishna adviced that Arjuna should not show love and undue

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 sins or papa 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, sins or papa 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

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.

2-32:

yadrcchaya-ca upa-pannam svarga-dvaaram apaa-vrtam

sukhinah kshatriyAh partha labhante yuddham idrsam

"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.

2-33:

atha-cet-tvam imam dharmyam sangraamam na karishyasi

tatah sva-dharmam kIrtim ca hitva paapam avapsyasi

"If, however, you do not perform your duty of fighting for dharma, then you will

certainly incur sins 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 sins 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

sins or papa 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, sins or papa 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

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

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 "svadharmam" as a Kshatriya, he will incur sin (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 sinful 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 sin 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 sin. **Abide by swadharma is what is advocated.

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

2-34: akirtim ca-api bhutani katha-yisyanti te  vyayaam sambha-vitasya ca-akirtir maranad atiricyate "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.

up his "svadharmam" as a Kshatriya, he will incur sin (Paapam Avaapsyaasi).

 

If through injudicious sentiment or bewildered ignorance Arjuna should fail to

2-35: bhayad ranad uparatam mamsyante tvaam maha-rathah yesham ca tvam bahu-matah: bhutva yaasyasi laaghavam "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.

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 sinful 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 sin and doesn't gain swargam.

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 sins. 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 sins 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.

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 sin. **Abide by swadharma is what is advocated.

2-34:

akirtim ca-api bhutani katha-yisyanti te  vyayaam

sambha-vitasya ca-akirtir maranad atiricyate

"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.

2-35:

bhayad ranad uparatam mamsyante tvaam maha-rathah

yesham ca tvam bahu-matah: bhutva yaasyasi laaghavam

"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.

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 sins etc. Arjuna is scared that incuring sin would make it a bigger issue and invite additional sins. 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.

2-40:

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

sins etc. Arjuna is scared that incuring sin would make

it a bigger issue and invite additional sins. 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:

2-41: