BHAGAVAT GEETHA – CHAPTER 2 – SAMKHYA YOGA – THE YOGA OF KNOWLEDGE (1)

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2.1. I give below the Sanskrit slokas & meaning but I do the amplification only where necessary.

2.2. सञ्जय उवाच —
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ १ ॥

2.3.To him thus overpowered by compassion, tearful, distressed and desponding, Krishna spoke the following:

2.4.
श्रीभगवानुवाच —
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २ ॥

2.5.Sri Bhagavan said: Wherefrom Arjuna this timidity, unwelcome to the noble spirits, unheavenly and disgraceful that has come upon you?

2.6.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥

2.7. Yield not to unmanliness, O Arjuna! It does not become you. Shake off petty weakness of the heart and standup. O terror of your foes!

2.8.
अर्जुन उवाच —
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥

2.9. Arjuna said: How shall I fight back, Krishna! with shafts in a war with Bhishma and Drona who deserve my reverence?

2.10.
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्षमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान् ॥ ५ ॥

2.11. Indeed it were better for me to live on alms in the world and avoid slaying my honourable elders. 1/2

2.12. Killing these people who seek to gain ends of their own, I should be tasting blood-stained enjoyment. 2/2

2.13.
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥

2.14. Nor do we know which is better for us – victory over them or their victory over us. 1/2

2.15.The very persons, destroying whome we should ot care to live, are standing in front of us as the followers of Dhrtaraashtra.2/2

2.16.
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥

2.17. My inborn nature has been overwhelmed by the bane of faintheartedness, and I am confused as regards the law of Dharma. 1/2

2.18. So I am asking you: Tell me for certain what shall prove beneficial. I am your disciple. Teach me who have surrendered myself to u.2/2
2.19.
न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥

2.20.I do not see that an unrivalled and prosperous kingdom on earth and 1/2

2.21. ..overlordship over the denizens of heaven will dispel the grief that has scorched my senses. 2/2

2.22.
सञ्जय उवाच —
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ ९ ॥

2.23. Sanjaya said: Having spoken thus to Krishna, the valiant Arjuna added “I shall never fight.” Then he maintained silence.

2.24.
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ १० ॥

2.25. To him who sat despondent between the two armies, spoke Krishna mockingly, as it were, O King! 1/2

2.26.Let me comment on what has happened so far ie. from entire Chapter I to the above sloka is Arjuna vishadam or despondency of Arjuna.2/2

2.27. I will tweet in capital letters where I want you to meditate on the statement.

2.28. IT ELUCIDATES THE ORIGIN AND THE FLAWS LIKE GRIEF & DELUSION WHICH FORM THE DEFECTS CONSTITUTING THE SEED OF TRANSMIGRATION.

2.29. In regard to the kingdom, teachers, descendants, allies, friends, relatives both remote and intimate Arjuna displayed grief & delusion.

2.30 HIS GRIEF & DELUSION WERE BORN OF THE FEAR OF BREAKDOWN OF HIS AFFECTION.

2.31. Where does this affection come from?

2.32. THIS AFFECTION WAS A PRODUCT OF THE ILLUSORY UNDERSTANDING “I BELONG TO THEM” & “THEY BELONG TO ME.”

2.33. That is how Arjuna asks: “How shall I fight Bhishma in battle?”

2.34. What is the result? THE AFFECTION HAS SAPPED HIM OF HIS DISCRIMINATION AND PRACTICAL KNOWLEDGE.

2.35.So Arjuna says: “I wont fight” foregoing his duty as a kshathriya to fight the enemy in battle knowing him only as enemy & nothing else.

2.36.Instead Arjuna embraces a paradharma that is alien to him and says: “I will live by alms.” – परधर्मं च भिक्षाजीवनादिकं कर्तुं प्रववृते ।

2.37. THE LESSON IS: EVERYONE GRIPPED BY THE DEFECTS OF GRIEF & DELUSION BORN OUT OF AFFECTION FORSAKE THEIR SVADHARMA.

2.38. This results in the embracing of paradharma alien to them. Paapa karma thus committed leads to punar janma.

2.39. Thus THE SEED OF TRANSMIGRATORY LIFE LIES IN GRIEF & DELUSION. Sri Krishna attacks this in the next stanza – अशोच्यानन्वशोचस्त्वं..

2.40. अशोच्यानन्वशोचस्त्वं means you grieve for those who call for no grief.

2.41.
श्रीभगवानुवाच —
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ ११ ॥

2.42. You grieve for those who call for no grief; at the same time you utter words of wisdom. 1/2

2.43. The wise grieve neither for the dead nor for the living. 2/2

2.44. Commentary on 2.11: Not meriting grief are Bhishma, Drona etc who have virtuous conduct.

2.45. The transcendental Truth in respect of them is that they are eternal (परमार्थस्वरूपेण च नित्यत्वात्).

2.46. You are grieving for these eternal beings saying: “They will die on account of me”.

2.47. “What shall I, deprived of them, do with the happiness that the possession of the kingdom will bring me?”

2.48. Thus, O Arjuna! You truly display both confusion & wisdom that are mutually contradictory.

2.49. Panda is knowledge of the Self. Those who have it are therefore called Pandita: पण्डा आत्मविषया बुद्धिः येषां ते हि पण्डिताः

2.50. How are they eternal? (The answer comes in the next session!)

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