Chapter 2 Contents of Gita Summarized (Verses 21-53)

  Chapter 2

Verses 21-53

Contents of Gita Summarized

Verse 21

वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।

कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥

vedāvināśinaṁ nityaṁ

ya enam ajam avyayam

kathaṁ sa puruṣaḥ pārtha

kaṁ ghātayati hanti kam

Translation

O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?

Purport

Every object has a proper use, and a person in complete knowledge knows how and where to use each object for that use. Similar to that, using violence has its place, and the knowledge of how to do so resides with the user. Although a justice of the peace sentences a murderer to death, the justice of the peace is not at fault because he or she commands violence against a third party in accordance with the laws of justice. The Manu-samhita, the world's legal code, supports the death penalty for murderers because they won't have to endure punishment for their terrible sin in the afterlife. The king's penalty of hanging a murderer is therefore advantageous. Similar to this, when Krishna commands fighting, it must be assumed that violence is necessary for the administration of supreme justice. As a result, Arjuna should obey the order even though he is aware that any violence committed while fighting for Krishna is not actually violence because, at any rate, the man, or rather the soul, cannot be killed. Accordingly, it is acceptable to use so-called violence for the administration of justice. The goal of surgery is to heal the patient, not to kill him. As a result, Arjuna will fight as Krishna commands him, and he will do it in full knowledge, eliminating any chance of a sinful reaction.

 

Verse 22

वासांसि जीर्णानि यथा विहाय

नवानि गृह्णाति नरोऽपराणि ।

तथा शरीराणि विहाय जीर्णा-

न्यन्यानि संयाति नवानि देही ॥ २२ ॥

vāsāṁsi jīrṇāni yathā vihāya

navāni gṛhṇāti naro ’parāṇi

tathā śarīrāṇi vihāya jīrṇāny

anyāni saṁyāti navāni dehī

Translation

As a person gives up old garments and accepts new garments, the soul similarly gives up old and useless bodies and attains new bodies.

Purport

It is well acknowledged that the atomic individual soul may change the body. Even modern scientists who reject the existence of the soul but who are unable to explain the origin of the heart's activity must acknowledge the constant changes in the body that take place as a person ages from childhood to boyhood to youth to youth again to old age. The alteration from old age is passed to another body. This was already explained in a previous verse.

The Lord now counsels Arjuna not to grieve at the physical changes to his elderly grandfather and his teacher. He should rather be happy to kill their bodies in the righteous fight so that they may be cleansed at once of all reactions from various bodily activities. . A person who gives their life on the altar of sacrifice or in the appropriate battleground is immediately cleansed of physiological reactions and elevated to a higher status in life. Therefore, Arjuna's lamentation was unjustified.

Soul cannot cut by weapon

 

  

or moistened by water

or burned by fire

withered by wind

Sparks of fire just like soul not cut from supereme soul but part and parcel of supreme soul

Verse 23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः

न चैनं क्ल‍ेदयन्त्यापो न शोषयति मारुतः

nainaṁ chindanti śastrāṇi

nainaṁ dahati pāvakaḥ

na cainaṁ kledayanty āpo

na śoṣayati mārutaḥ

 Translation

The soul cannot be cut or destroyed by any weapon, nor can it be consumed by fire, nor soaked up by water, nor withered by wind.

Purport

All kinds of weapons - swords, flame weapons, rain weapons, tornado weapons, etc. - are unable to kill the spirit soul because it is spiritual.

The individual souls are eternally parts and parcel of the Supreme Soul. It's not that the individual soul is cut from the Supreme Soul.

It was never possible to cut the individual souls from the original Supreme Soul; rather, the individual souls are eternally separated parts of the Supreme Soul. Because they are atomic individual souls eternally (sanatana), they are prone to be covered by the illusory energy, and thus they become separated from the association of the Supreme Lord, just as the sparks of a fire, although one in quality with the fire, are prone to be extinguished when out of the fire.

When the individual soul is liberated, it does not merge into supersoul. So, even after being liberated from illusion, the living entity remains a separate identity, as is evident from the teachings of the Lord to Arjuna. Arjuna became liberated by the knowledge received from Kṛṣṇa, but he never became one with Kṛṣna.

Soul is eternal

Verse 24

अच्छेद्योऽयमदाह्योऽयमक्ल‍ेद्योऽशोष्य एव च ।

नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥

acchedyo ’yam adāhyo ’yam

akledyo ’śoṣya eva ca

nityaḥ sarva-gataḥ sthāṇur

acalo ’yaṁ sanātanaḥ

 

Translation

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.

Purport

All these characteristics of the atomic soul unquestionably demonstrate that the unique soul is forever the atomic particle of the spirit whole and that he stays the same atom for all of eternity without changing. Because the individual soul is never anticipated to converge into one homogeneously, the doctrine of monism is exceedingly challenging to apply in this situation. The atomic soul may decide to stay as a spiritual spark in the effulgent rays of the Supreme Personality of Godhead after being freed from material contamination, but the intellectual souls enter into the spiritual planets to associate with the Personality of Godhead.

The meaning of the word sarva-gata ("all-pervading") is significant because God's creation is without a doubt filled with living things. They are able to survive on land, in water, the air, the soil, and even within fire. Because it is made very plain in this passage that the soul cannot be burned by fire, the idea that they are sterilised in fire is unacceptable. There can therefore be no doubt that the solar planet is home to living things with adequate bodies. The phrase "living everywhere" or "sarva-gata" loses any significance if the solar globe is uninhabited.

 

Sri Krsna Enlightening arjuna with knowledge of soul

Verse 25

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।

तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥

avyakto ’yam acintyo ’yam

avikāryo ’yam ucyate

tasmād evaṁ viditvainaṁ

nānuśocitum arhasi

Translation

The soul is supposedly imperceptible, invisible, and unchangeable. You shouldn't mourn the body in light of this knowledge..

Purport

Magnitude of Soul is very small, cannot be seen by Microscope, it should be understood from scriptures, inconceivable by experimental knowledge. Repetition means to understand matter thoroughly.

The soul is invisible because, as previously said, his size is so minuscule compared to our material calculations that not even the most powerful microscope can see him. No one can prove the presence of the soul through experimentation beyond the evidence of ruti, or Vedic knowledge. Although it is a fact through perception, we must embrace this truth since there is no other way to comprehend the existence of the soul. We are forced to accept numerous things purely because of higher authority. Based on the authority of his mother, nobody can refute the presence of his father. The only way to determine the father's identity is through the authority of mother.

Similar to this, studying the Vedas is the only way to understand the soul. In other words, according to experimental human knowledge, the soul is incomprehensible. The Vedas also state that the soul is consciousness and cognizant, thus we must believe them. The soul remains unchanged, in contrast to physical changes. The soul is still atomic in comparison to the infinite Supreme Soul since it is forever immutable. While the atomic soul is infinitesimally little, the Supreme Soul is infinite. The infinite soul, or the Supreme Personality of Godhead, can never surpass the infinite soul since it is immutable. In order to reaffirm the consistency of the concept of the soul, this idea is repeated several times in the Vedas. In order for us to fully and accurately understand something, it must be repeated.

Lord Kṛṣṇa so far presented His own opinion and the scriptural conclusions on why one shouldn’t lament for the soul. In 2.26 i.e. 26^th verse of tbhis chapter Kṛṣṇa will present other viewpoints according to material vision that rejects the existence of soul. Knowing them, one can appreciate Kṛṣṇa’s viewpoint, which He reiterates in 2.27 i.e. 27^th verse of chapter 2.

Just like a leaf blooms and withers away in nature
so is the process of birth and death

Verse 26

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।

तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ॥ २६ ॥

atha cainaṁ nitya-jātaṁ

nityaṁ vā manyase mṛtam

tathāpi tvaṁ mahā-bāho

nainaṁ śocitum arhasi

 

Translation

You still have no reason to weep, O mighty-armed, if you believe that the soul (or the signs of life) will constantly be born and die indefinitely.

Purport

There would have been no reason for weeping even if Arjuna had adhered to the Vaibhasika theory and denied the existence of the soul. Nobody ceases carrying out their assigned duties because of the disappearance of a specific quantity of substances. On the other side, tonnes of chemicals are wasted in modern research and scientific warfare in order to defeat the opponent. In accordance with the Vaibhasika theory, the so-called soul, or atma, also perishes with the body's degeneration. So, in any case, Arjuna had no cause to bemoan, whether he agreed with the Vedic conclusion that there is an atomic soul or did not.

This idea holds that there is no reason to mourn such events because so many living things are created out of matter every second and so many of them are annihilated every second. Arjuna had no reason to be concerned that his slaying of his teacher and grandfather would cause him to experience sinful feelings if there were no further reincarnations for the soul. However, Krsna also mockingly referred to Arjuna as maha-bahu, meaning "mighty-armed," because at least He rejected the Vaibhasikas' idea, which disregards Vedic wisdom. Arjuna belonged to the Vedic civilization because he was a ksatriya, hence he should continue to uphold its ideals.

Death and Birth cycle forever continues

 

Verse 27

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥

jātasya hi dhruvo mṛtyur

dhruvaṁ janma mṛtasya ca

tasmād aparihārye ’rthe

na tvaṁ śocitum arhasi

 

Translation

After giving birth, one is certain to die, and after passing away, one is certain to give birth once more. Therefore, you shouldn't bemoan the necessity of carrying out your duties.

Purport

One has to take birth according to one’s activities of life. And in order to give birth to the next period after ending one's activities, one must pass away. Without emancipation, one continues to experience successive cycles of birth and death in this way. War, slaughter, and gratuitous killing are not supported by this cycle of birth and death. However, maintaining law and order in human society necessitates the use of violence and war.

Being the result of the Supreme Being's will, the Battle of Kurukshetra was inescapable, and it is a ksatriya's responsibility to fight for the just cause. Since he was fulfilling his duty, why should he be fearful of or angry over the passing of his relatives? Since he was carrying out his proper role, why should he feel threatened or resentful about his family' deaths? He didn't deserve to breach the law and expose himself to the negative effects of sinful behaviour, which he was so scared of. He would be unable to prevent the deaths of his relatives by refusing to carry out his proper duty, and he would be degraded as a result of his bad decision.

In Nutshell- By avoiding his duty, Arjuna would not be able to stop the death of his relatives, but he would be degraded due to his selection of the wrong path of action.

Birth is combination of ātmā with previously non-existing senses and body. Death is the separation of the ātmā from that body with its senses. Birth and death arise from one’s good and bad deeds.

Do not lament

Verse 28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।

अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २८ ॥

avyaktādīni bhūtāni

vyakta-madhyāni bhārata

avyakta-nidhanāny eva

tatra kā paridevanā

Translation

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

Purport

All living beings are –

i. invisible in their beginning (before birth),

ii. manifest in their interim state (during the lifetime), and

iii. invisible again when destroyed (after death). So why lament?

This verse is explained form the perspective of two philosophies as

follows –

Sankhya: Even when the living entities are not visible, their subtle

and gross bodies exist invisibly in a potential form (due to their

karmas), as the elements (like earth) composing the bodies always

exist (sāṅkhya). The law of conservation of energy remains, but in

course of time things are manifested and unmanifested.

Dṛṣṭi-sṛṣṭi vāda: Even when the living entities are visible in their middle period, that visibility is also an illusion.

Thus, whether one believes in the existence of the soul or not, there is no need to lament for loss of the body.

 

Physical Appearance and size may be different but
soul is amazing and same size for all creatures

Verse 29

आश्चर्यवत्पश्यति कश्चिदेन -

माश्चर्यवद्वदति तथैव चान्यः ।

आश्चर्यवच्च‍ैनमन्यः श‍ृणोति

श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २९ ॥

āścarya-vat paśyati kaścid enam

āścarya-vad vadati tathaiva cānyaḥ

āścarya-vac cainam anyaḥ śṛṇoti

śrutvāpy enaṁ veda na caiva kaścit

 

Translation

Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

Purport

Though the soul is atomic it exists and spreads throughout the bodies of gigantic and microbic entities. Yet, it is untouched by the bodily changes. With many such contradictory qualities, the soul is truly astonishing. But accepting the assertions made in the Bhagavad-gita by Lord Krishna, the supreme authority, without deviating to other views, is the simplest way to comprehend the concept of self. But before one can embrace Krsna as the Supreme Personality of Godhead, a great degree of penance and sacrifice must be made, either in this life or in the ones before it. However, the only other means by which Krsna can be recognised as such is through the unmerited mercy of the sincere devotee.

 

Verse 30

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥

dehī nityam avadhyo ’yaṁ

dehe sarvasya bhārata

tasmāt sarvāṇi bhūtāni

na tvaṁ śocitum arhasi

 

Translation

O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

Purport

The chapter on the unchangeable spirit soul is now finished by the Lord. Lord Krsna establishes that the soul is eternal and the body is transient by describing the immortal soul in numerous ways. Because of this, Arjuna as a ksatriya should not forego his duty out of concern that his teacher and grandfather, Bhisma and Drona , may perish in the conflict. On the authority of Sri Krsna, one must think that the soul is distinct from the material body, not that the soul doesn't exist or that living symptoms emerge as a result of chemical interactions at a particular degree of material maturation. Violence is not encouraged even though the soul is immortal, yet during times of war it is not discouraged when it is actually necessary. The Lord's blessing must be used to justify the need, not arbitrary criteria.

So far Kṛṣṇa explained the science of soul (ātmā jñāna) to induce Arjuna to fight. To produce steadiness in this knowledge, now Kṛṣṇa speaks lesser principles that promise material benefits by performing actions with personal desires (sakāma karma).

In the following section Kṛṣṇa elaborates on 2.2, in which He said that avoidance of prescribed duty leads not to higher planets but to infamy.

Arjuna reasoned earlier that there would be no enjoyment even if he emerges victorious (1.31-35) So, Kṛṣṇa says that if Arjuna performs his dharma of fighting, there will be enjoyment both in victory or in loss, in earth or heaven respectively. He also discusses the problems in abandoning such duty to fight. This process is called sakāma-karma or karma-kāṇḍa, perfroming prescribed Vedic rituals for fruitive results. The Verses 31-37 emphasised that  SAKĀMA-KARMA – PERFORMING PRESCRIBED DUTY GIVES ENJOYMENT

Even great warrior like arjuna needed a reminder from god
to not forget his specific duty to fight on religious principles

Verse 31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।

धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ ३१ ॥

sva-dharmam api cāvekṣya

na vikampitum arhasi

dharmyād dhi yuddhāc chreyo ’nyat

kṣatriyasya na vidyate

Translation

Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles and so there is no need for hesitation

Purport

There are two kinds of sva-dharmas, specific duties. As long as one is not liberated, one has to perform the duties of his 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 brāhmaṇas and kṣatriyas 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 varṇāśrama-dharma, or man’s steppingstone for spiritual understanding. Human civilization begins from the stage of varṇāśrama-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 the orders of higher authorities serves to elevate one to a higher status of life.

 

Verse 32

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ ३२ ॥

yadṛcchayā copapannaṁ

svarga-dvāram apāvṛtam

sukhinaḥ kṣatriyāḥ pārtha

labhante yuddham īdṛśam

Translation

O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Purport

Lord Krsna, the greatest teacher of the universe, disapproves of Arjuna's attitude when he declared, "I do not find any good in this war. Hell will become a permanent residence as a result. Arjuna only made such claims out of ignorance. He aspired to practise nonviolence in the performance of his particular duty. It is foolish ideology for a ksatriya to turn nonviolent in the battlefield.

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

 

Verse 33

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ ३३ ॥

atha cet tvam imaṁ dharmyaṁ

saṅgrāmaṁ na kariṣyasi

tataḥ sva-dharmaṁ kīrtiṁ ca

hitvā pāpam avāpsyasi

Translation

If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

Purport

Arjuna was a well-known fighter who rose to reputation by taking on numerous powerful demigods, including Lord Siva. As a reward for pleasing the lord and conquering Lord Siva while wearing a hunter's outfit, Arjuna was given the pasupata-astra. He was an outstanding warrior, as was widely known. Even Dronacarya bestowed blessings upon him and gave him access to a unique weapon that allowed him to murder even his teacher. He received numerous military credentials as a result, including those from his adopted father, the heavenly ruler Indra. But by gaving up the fight, he would not only fail to fulfil his unique ksatriya duty but also ruin his reputation and start down the royal route to hell. In other words, he would enter hell not by engaging in war but by surrendering and withdrawing.

Verse 34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।

सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ ३४ ॥

akīrtiṁ cāpi bhūtāni

kathayiṣyanti te ’vyayām

sambhāvitasya cākīrtir

maraṇād atiricyate

Translation

People will always speak of your infamy, and for a respectable person, dishonor is worse than death.

Purport

Lord Krsna now renders His final verdict on Arjuna's decision to abstain from combat in His capacity as both a friend and a philosopher. The Lord warns Arjuna, "People will think you a coward if you leave the battlefield before the conflict even begins. And if you believe that by leaving the battlefield, despite the possible abuse you may receive, you would save your life, I advise you to stay and fight until the end. Being a bad warrior is worse than dying for a respectable man like you. Therefore, you shouldn't run away out of dread for your life; it's better to perish in fight. That will prevent you from gaining unfavourable attention for abusing My friendship and from losing your social standing. Arjuna was forced to stay in the fight and eventually perish as a result of the Lord's final judgement.

Verse 35

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।

येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ ३५ ॥

bhayād raṇād uparataṁ

maṁsyante tvāṁ mahā-rathāḥ

yeṣāṁ ca tvaṁ bahu-mato

bhūtvā yāsyasi lāghavam

Translation

The renowned generals who have held your name and fame in high regard will believe that you left the battlefield merely out of fear, and as a result, they will view you as being unimportant.

Purport

“Do not think that the great generals like Duryodhana, Karna, and other contemporary generals will think that you have left the battlefield out of compassion for your brothers and grandfather, “Lord Krsna said as he delivered His verdict to Arjuna. They'll believe, you fled for your life,  And as a result, their high opinion of your personality will be destroyed and gone to hell.

Verse 36

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।

निन्दन्तस्तव सामर्थ्य ततो दुःखतरं नु किम् ॥ ३६ ॥

avācya-vādāṁś ca bahūn

vadiṣyanti tavāhitāḥ

nindantas tava sāmarthyaṁ

tato duḥkha-taraṁ nu kim

Translation

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

Purport

At first, Lord Krsna was astounded by Arjuna's unwarranted cry for mercy, and He described his mercy to be appropriate for non-aryans. Now that he has used so many words, He has refuted Arjuna's claims of compassion.

Verse 37

हतो वा प्राप्स्यसि स्वर्ग जित्वा वा भोक्ष्यसे महीम् ।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ ३७ ॥

hato vā prāpsyasi svargaṁ

jitvā vā bhokṣyase mahīm

tasmād uttiṣṭha kaunteya

yuddhāya kṛta-niścayaḥ

Translation

O son of Kunti, either you perish in combat and reach the heavenly planets, or you triumph and take pleasure in the heavenly kingdom. As a result, stand up with vigour and fight.

Purport

Arjuna had to battle even if his side had no guarantee of winning since even if he died there, he might be promoted into one of the heavenly worlds.

Having described about working for material benefits (sakāma-karma), now Kṛṣṇa will explain woking in knowledge without attachment to results (niṣkāma-karma-yoga).

 

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In the verses 38-53 emphasises is on BUDDHI-YOGA/NIṢKĀMA-KARMA-YOGA –DETACHED WORK WITHOUT REACTIONS

 

Verse 38

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ ३८ ॥

sukha-duḥkhe same kṛtvā

lābhālābhau jayājayau

tato yuddhāya yujyasva

naivaṁ pāpam avāpsyasi

Translation

Fight solely for the purpose of battling, without taking pleasure or pain, gain or loss, triumph or defeat into consideration, and you'll never commit sin.

Purport

Lord Krsna now explicitly states that Arjuna should fight simply because He desires the battle. The activities of Krsna consciousness do not consider happiness or suffering, profit or loss, triumph or defeat into account. Transcendental consciousness dictates that everything should be done for the benefit of Krsna; hence, there is no response to material activity. Anyone who acts out of selfishness, whether out of goodness or passion, is subject to the outcome—good or terrible. However, a person who has fully submitted to Krsna consciousness activities is no longer under any obligations or debts, as one would normally be in daily life.

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ

na kiṅkaro nāyam ṛṇī ca rājan

sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ

gato mukundaṁ parihṛtya kartam

“Anyone who has completely surrendered unto Kṛṣṇa, Mukunda, giving up all other duties, is no longer a debtor, nor is he obliged to anyone – not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers.” (Verse. 11.5.41 to be seen later in this blog) That is the indirect hint given by Kṛṣṇa to Arjuna in this verse, and the matter will be more clearly explained in the upcoming verses.

Verse 40

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥

nehābhikrama-nāśo ’sti

pratyavāyo na vidyate

sv-alpam apy asya dharmasya

trāyate mahato bhayāt

Translation

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

 

Purport

Activity in Kṛṣṇa consciousness, or acting for the benefit of Kṛṣṇa without expectation of sense gratification, is the highest transcendental quality of work. Even a small beginning of such activity finds no impediment, nor can that small beginning be lost at any stage. Any work begun on the material plane has to be completed, otherwise the whole attempt becomes a failure. But any work begun in Kṛṣṇa consciousness has a permanent effect, even though not finished. The performer of such work is therefore not at a loss even if his work in Kṛṣṇa consciousness is incomplete. One percent done in Kṛṣṇa consciousness bears permanent results, so that the next beginning is from the point of two percent, whereas in material activity without a hundred percent success there is no profit.

Material activities and their results end with the body. But work in Kṛṣṇa consciousness carries a person again to Kṛṣṇa consciousness, even after the loss of the body. At least one is sure to have a chance in the next life of being born again as a human being, either in the family of a great cultured brāhmaṇa or in a rich aristocratic family that will give one a further chance for elevation. That is the unique quality of work done in Kṛṣṇa consciousness.

Verse 41

व्यवसायात्मिका बुद्धिरेकेह कुरूनन्दन ।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥

vyavasāyātmikā buddhir

ekeha kuru-nandana

bahu-śākhā hy anantāś ca

buddhayo ’vyavasāyinām

Translation

Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

Purport

Vyavasāyātmikā intellect is a strong belief that one would achieve the highest level of human perfection through Krsna consciousness. Faith is the unwavering confidence in something sublime. One need not act in regard to the material world with duties to family customs, humanity, or nationality when performing the duty of Krsna consciousness. The engagements of one's reactions to prior good or bad behaviours are considered productive activities. When one is awake in Krsna consciousness, he is no longer need to strive for success in his endeavours. All activities are on the absolute level when one is located in Krsna consciousness because they are no longer subject to duality such as good and negative. Renunciation of the material understanding of life is the pinnacle of Krsna consciousness. Progressive Krsna consciousness automatically reaches this condition.

 

However, it is ideal to carry out service in Krsna consciousness under the competent supervision of a spiritual master who is a genuine representative of Krsna, who is aware of the student's character and who can direct him to act in Krsna consciousness. As a result, in order to be proficient in Krsna consciousness, one must behave resolutely, obey the Krsna representation, and accept the instruction of the true spiritual master as their life's purpose.

But for the entire process to work, absolute understanding of the soul beyond the idea of the body must be attained — not just theoretically, but also practically, when there is no longer a chance for sense fulfilment to manifest itself in fruitful activity. Various factors can distract someone whose mind is not firmly anchored.

 

Verse 42-43

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ ४२ ॥

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ ४३ ॥

yām imāṁ puṣpitāṁ vācaṁ

pravadanty avipaścitaḥ

veda-vāda-ratāḥ pārtha

nānyad astīti vādinaḥ

kāmātmānaḥ svarga-parā

janma-karma-phala-pradām

kriyā-viśeṣa-bahulāṁ

bhogaiśvarya-gatiṁ prati

Translation

The flowery phrases of the Vedas, which suggest numerous fruitful actions for elevation to heavenly planets, resulting in fortunate birth, power, and other benefits, are very much cherished by persons of little knowledge. They assert that there is nothing more than this since they crave sensual pleasure and a luxurious lifestyle.

Purport

Due to their overall lack of intelligence and ignorance, people tend to gravitate towards the fruitful pursuits suggested in the karma-kanda parts of the Vedas. They are only interested in suggestions that will satisfy their senses as they enjoy life in heaven, where wine and women are abundant and material prosperity is the norm. The Jyotioma sacrifices, in particular, are one of several sacrifices prescribed in the Vedas for elevation to the heavenly planets. In fact, it is stated that these sacrifices are necessary for anybody who wants to ascend to the heavenly planets, and men with a limited knowledge base believe that this is the sole goal of Vedic wisdom. Such inexperienced people find it quite challenging to take part in Krsna consciousness' with determinate action.

Unenlightened men are attracted to such heavenly riches and the sense enjoyment thereof in a similar way to how fools become connected to the blossoms of poisonous trees without understanding the consequences of such attractions.

The Vedas contain the following verses: apama somam amrta abhuma and aksayyam ha vai caturmasya-yajina sukrtam bhavati. In other words, individuals who complete the four-month penances are qualified to partake in the soma-rasa beverages, which grant immortality and eternal happiness. Some people are even very anxious to have soma-rasa on this planet in order to grow strong and fit and have sensual gratifications. Such people strongly cling to the ostentatious rituals of Vedic sacrifices while having no confidence in escape from material slavery. They tend to be sensual, and all they want is to enjoy life's exquisite joys.

It is known that there are gardens known as Nandana-knana where there is a strong chance of connecting with heavenly, lovely women and having a plentiful supply of soma-rasa wine. Such sensuous bodily delight is why there are those who are solely attached to such transient, material happiness, acting as masters of the material world.

Verse 44

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ ४४ ॥

bhogaiśvarya-prasaktānāṁ

tayāpahṛta-cetasām

vyavasāyātmikā buddhiḥ

samādhau na vidhīyate

Translation

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

Purport

Samadhi is Sanskrit for "fixed mind." The Nirukti, a Vedic dictionary, states, "When the mind is fixed for understanding the self, it is said to be in samadhi," which is defined as "when the mind is fixed for understanding the self." For those who are distracted by such transient things and focused in enjoying their senses in a material way, Samadhi is never feasible. By the process of material energy, they are essentially condemned.

 

Verse 45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥

trai-guṇya-viṣayā vedā

nistrai-guṇyo bhavārjuna

nirdvandvo nitya-sattva-stho

niryoga-kṣema ātmavān

Translation

The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

Purport

Actions and reactions in the three modes of material nature are a part of all material activity. They are designed to produce fruitful outcomes, which lead to bondage in the physical world. The majority of the Vedic literature focuses on productive endeavours that eventually move society away from the realm of sense enjoyment and towards a place on the transcendental plane. Arjuna is instructed to elevate himself to the transcendental position of Vedanta philosophy, where there are brahma-jijs, or inquiries on the absolute transcendence, at the beginning. Arjuna is Lord Krishna's student and close friend. The existence of every living thing in the physical world is a fierce battle.

After creating the physical world, the Lord bestowed upon them Vedic wisdom that offered guidance on how to live and escape material entanglement. The opportunity for spiritual realisation is presented in the form of the Upanisads, which are parts of several Vedas, as the Bhagavad-gita is a part of the fifth Veda, called the Mahabharata, once the actions for sense fulfilment, or the karma-kanda chapter, are completed. Transcendental life begins with the Upanishads.

Actions and reactions take place in the material modes as long as the material body remains. One must develop tolerance in the face of contrasts like happiness and suffering, or warmth and cold, and by doing so, one can let go of worries about gaining and losing. This transcendental state is attained when one is completely reliant on Krsna's goodwill and is doing so in full Ka consciousness.

 

Verse 46

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।

तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ ४६ ॥

yāvān artha uda-pāne

sarvataḥ samplutodake

tāvān sarveṣu vedeṣu

brāhmaṇasya vijānataḥ

Translation

A large water reservoir can serve all the needs that a tiny well can at once. Similar to this, anyone who understands the meaning of the Vedas can benefit from all of their objectives.

Purport

One must possess the necessary intelligence to comprehend the meaning of the Vedas without being fixated on rituals alone, and one must not yearn to ascend to the heavenly kingdoms in order to experience greater levels of sensual satisfaction. The average person in this day and age is unable to properly study the Vedanta and the Upanishads, let alone adhere to all the norms and customs associated with Vedic ceremonies. To carry out the Vedic aims, a lot of time, effort, knowledge, and materials are needed. In this day and age, it is rarely feasible. However, as advised by Lord Caitanya, the liberator of all lost souls, chanting the holy name of the Lord serves the highest aim of Vedic culture. When Lord Caitanya was questioned by a great Vedic scholar, Praknanda Sarasvat, as to why He, the Lord, was chanting the holy name of the Lord like a sentimentalist rather than studying Vednta philosophy, the Lord responded that His spiritual master had found Him to be a great fool and as a result had asked Him to chant the holy name of Lord Krsna. After doing so, he erupted in ecstasy. The majority of people in this Age of Kali are stupid and inadequately educated to understand Vedanta philosophy; the best way to practise Vedanta philosophy is to respectfully invoke the Lord's holy name. The Vedanta is the pinnacle of Vedic knowledge, and Lord Krsna is its creator and foremost expert; The highest adherent of Vedanta is the noble soul who finds joy in singing the Lord's holy name. Vedanta is the pinnacle of Vedic knowledge, and Lord Krsna is its author and foremost expert which is the ultimate goal of all Vedic mysticism .

Verse 47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ ॥

karmaṇy evādhikāras te

mā phaleṣu kadācana

mā karma-phala-hetur bhūr

mā te saṅgo ’stv akarmaṇi

Translation

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

Purport

Prescribed obligations, arbitrary work, and inaction are the three factors to be taken into account. Activities that are mandated in terms of one's acquired modes of material nature are known as prescribed duties. While arbitrary work refers to decisions made without authority's approval, inaction refers to failing to carry out one's assigned tasks. The Lord instructed Arjuna to carry out his assigned task without attaching himself to the outcome, and not to be passive. The cause of an activity is someone who is emotionally invested in the outcome of their labour. As a result, he either benefits from or suffers as a result of such activities.

In terms of mandated duties, they can be divided into three categories: ordinary labour, emergency work, and desirable activities. Routine work carried out as a duty in accordance with biblical prohibitions, without desire for results, is conduct in the manner of goodness. job that produces results eventually leads to servitude, hence such job is unlucky. Everyone is entitled to do specified tasks, but they should do so without attachment to the outcome because such disinterested obligations undoubtedly lead one to the road of liberation.

The Lord therefore advised Arjuna to fight out of duty and without attachment to the outcome. Another aspect of attachment is demonstrated by his absence from the fight. Such a commitment to something never takes one to the way of salvation. Any attachment, whether favourable or unfavourable, justifies bondage. Ignorance is sin. Therefore, Arjuna's only favourable route to salvation was to battle out of duty.

Verse 48

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ ४८ ॥

yoga-sthaḥ kuru karmāṇi

saṅgaṁ tyaktvā dhanañ-jaya

siddhy-asiddhyoḥ samo bhūtvā

samatvaṁ yoga ucyate

Translation

Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

Purport

Arjuna is instructed by Krsna to participate in yoga. And what exactly is yoga? Yoga is the management of the constantly distracting senses with the goal of focusing the mind on the Supreme. Who is the Supreme, then? The Lord is the Supreme. A fight's outcome has nothing to do with Arjuna because He Himself commands him to engage in it. Krsna isn't concerned with gain or victory; Arjuna is only told to follow Krsna's instructions. Real yoga is practising what Krsna commands, and this is done through the Krsna consciousness process. Only through Krsna consciousness is it possible to let go of one's sense of ownership. One needs to become Krsna's servant or the servant of Krsna's servant.

That is the proper approach to carry out your duties in Krsna consciousness, which by itself can help you behave in yoga.

 

Arjuna is a member of the Varnasrama-dharma institution since he is a ksatriya. According to the Visnu Purana, the entire purpose of varnasrama-dharma is to appease Visnu. As is customary in the material world, no one should ever please themselves; instead, one should satisfy Krsna. Therefore, it is impossible to correctly uphold the tenets of varnasrama-dharma unless one appeases Krsna. Arjuna was indirectly counselled to carry out Krsna's instructions.

Verse 49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ ४९ ॥

dūreṇa hy avaraṁ karma

buddhi-yogād dhanañ-jaya

buddhau śaranam anviccha

kṛpaṇāḥ phala-hetavaḥ

Translation

O Dhanajaya, keep all evil deeds at a distance via devotional service, and in that awareness, submit to the Lord. Misers are those who don't wish to reap the rewards of their labour.

Purport

One who truly comprehends their inherent status as the Lord's eternal servant gives up all commitments aside than labouring in Krsna awareness. Buddhi-yoga, as previously said, refers to transcendental loving service to the Lord. This kind of devotional service is what the living thing needs. Only misers aspire to take pleasure in the fruits of their labour only to become more deeply embroiled in material servitude. All activities are abhorrent because they permanently connect the worker to the cycle of birth and death, with the exception of work done in Krsna consciousness. Therefore, one should never want to be the cause of work. To satisfy Krsna, everything should be completed in Krsna consciousness.

Misers are unable to make use of the wealth they have amassed via hard work or good fortune. Spending all of one's energy on Krsna consciousness work will make one's life successful. Unlucky people, like misers, do not use their human resources to serve the Lord.

Verse 50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ ५० ॥

buddhi-yukto jahātīha

ubhe sukṛta-duṣkṛte

tasmād yogāya yujyasva

yogaḥ karmasu kauśalam

Translation

A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work.

Purport

Each living thing has amassed different responses to both their excellent and terrible efforts from the beginning of time. He is therefore perpetually unaware of his true constitutional standing. The Bhagavad-gita's teachings, which encourage one to surrender to Lord Krishna in all aspects and free oneself from the attached victimisation of action and reaction, birth after birth, can erase one's ignorance. Therefore, Krsna consciousness, the purifying process of consequent action, is advised to Arjuna.

 

Lord Chaitanya Mahaprabhu chanting Hare Krsna Mahamantra

Verse 51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।

जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ ५१ ॥

karma-jaṁ buddhi-yuktā hi

phalaṁ tyaktvā manīṣiṇaḥ

janma-bandha-vinirmuktāḥ

padaṁ gacchanty anāmayam

Translation

By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].

Purport

Because of ignorance, one is unaware of how unhappy and dangerous the material world is. There are risks everywhere one goes. Less intelligent individuals attempt to adapt to the situation by fruitful activities merely out of ignorance, believing that the acts' outcomes will make them happy. They are unaware that no material body, everywhere in the cosmos, is capable of granting happiness-free existence. Everywhere in the physical world are the ills of life, such as birth, death, old age, and sickness. However, one who recognises his true constitutional position as the Lord's eternal servant and, consequently, who is aware of the position of the Godhead's Personality, devotes himself to the Lord's transcendental loving service.

As a result, he is now eligible to travel to the Vaikuntha planets, which are free from both time and death's effect and material, unhappy life. Knowing one's constitutional status entails being aware of the Lord's exalted position as well. One who erroneously believes that the Lord and living things occupy the same space is to be considered in the dark and unable to participate in the devotional service of the Lord. He becomes a ruler himself, paving the stage for the cycle of birth and death to continue. However, a person immediately qualifies for Vaikuntha-loka if they transfer themselves to the Lord's service after realising that their role is one of service. Karma-yoga or buddhi-yoga, or simply devotional service to the Lord, are two terms used to describe service for the Lord's cause.

Verse 52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥

yadā te moha-kalilaṁ

buddhir vyatitariṣyati

tadā gantāsi nirvedaṁ

śrotavyasya śrutasya ca

Translation

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

Purport

Neophytes must adhere to the Vedic rites and practises, which include understanding all forms of prayer three times per day, taking a bath first thing in the morning, paying tribute to the ancestors, etc. However, once one has gained perfection and is fully immersed in Krsna consciousness and His transcendental loving service, one loses interest in all of these regulative principles. One does not need to perform the many sorts of penances and sacrifices that are advised in the revealed scriptures if they can achieve the platform of understanding by rendering service to the Supreme Lord Krsna. Similar to this, if someone simply does rituals without understanding that the Vedas' goal is to help people realise Krsna, they are wasting their time in such activities. The boundaries of sabda-brahma and the scope of the Vedas and Upanishads are transcended by those who are in Krsna consciousness.

 

Verse 53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३ ॥

śruti-vipratipannā te

yadā sthāsyati niścalā

samādhāv acalā buddhis

tadā yogam avāpsyasi

Translation

You will have gained divine consciousness once your mind is no longer distracted by the poetic language of the Vedas and is stuck in the trance of self-realization.

Purport

When someone is entirely in samadhi, they have realised Brahman, Paramatma, and Bhagavan, which means they have fully realised Krsna consciousness. Understanding that one is perpetually Krsna's servant and that one's only business is to carry out one's obligations in Krsna consciousness is the utmost perfection of self-realization. The flowery language of the Vedas should not disturb a Krsna conscious person, or unwavering devotee of the Lord, nor should they engage in fruitful activities for advancement to the heavenly kingdom. Since one can communicate with Krsna directly when in Krsna consciousness, all of Krsna's instructions are understandable in that transcendental condition. By engaging in such activities, one is certain to get results and learn everything there is to know. One merely needs to obey the directives given by Krsna or His spiritual teacher.

 

After learning that there is fixed intelligence (acal-buddhi) in samadhi, Arjuna asks Krsna what these yogis, also known as sthitaprajnas (those with fixed intelligence), look like. Work completed without a desire for outcomes results in steadiness in knowledge, or jnana nistha, also known as sthita prajnata. This is the "atma" realisation which will be covered in final verses 54-72 of this chapter.

 

This chapter 2 has 72 verses in total, our next section would be final in this chapter series. Till then keep chanting

Hare Krsna Hare Krsna, Krsna Krsna Hare Hare

Hare Rama Hare Rama, Rama Rama Hare Hare