Srimad Bhagavad Gita | Chapter 2 ~ Saankya Yogam
Shrimad Bhagavad Gita
श्रीमद् भगवद्गीता
Chapter 2
Ref: https://www.holy-bhagavad-gita.org/, https://bhagavadgita.io/, https://gitajourney.com/, Srimad Bhagavad Gita-Bhavarthabodhini
Saankhya
Yogam
സാംഖ്യ യോഗം
The Yoga of
the Analytical or
Methodical Knowledge
Introduction
Transcendental or Uplifting Knowledge
The second chapter of the Bhagavad Gita is named
as Saankhya Yoga. This is perhaps the most important chapter as Maharshi Veda
Vyasa depicts Lord Krishna’s condensed wisdoms of the entire Bhagavad Gita in this,
one chapter.
About Chapter 2: Saankhya Yogam
This chapter is the essence of the whole Gita. Saankhya
Yogam can be better understood as four major themes - 1. Arjuna totally submits
himself to Sri Krishna and accepts his place as a believer and Sri Krishna as
his Guide or Teacher. He appeals to Sri Krishna for guiding him to discharge the
distress; 2. Clarification of the main reason of all miseries, which is unawareness
of the true nature of self; 3. Introduction to Karma Yoga - the process
of selfless action without being attached to its results; and 4. Description of
a Flawless person - One whose mind is stable and focused.
What does Saankhya-Yogam mean?
Saankhya-Yogam is an ancient tradition, and one of the six
major traditions of Bharatiya philosophy. It is explained as the path of
correctly discriminating the principles or tattva of life.
As a philosophical tradition therefore, Samkhya, which
means “number” or “to count” is concerned with the proper classification of
elements of prakriti and purusha. The goal of Saankhya-Yogam is for knowledge
seekers to grasp the difference between the spirit that is purusha and matter
otherwise nature that is prakriti.
Saankhya-Yogam helps its students to acquire knowledge
based on intellectual and analytical thinking to understand what the nature of
spirit and matter actually is. It is a path most appropriate for individuals
who prefer to engross with the world and their transcendent development through
tryouts, deep thinking and values.
Shlokam | 2.1
सञ्जय उवाच |
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |
विषीदन्तमिदं वाक्यमुवाच मधुसूदन: ॥ 1॥
sañjaya uvācha
taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam |
viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ ||
Meaning --
Sanjaya said: Seeing
Arjuna overwhelmed with pity, his mind fully confused, and his eyes full of
tears, Sri Krishna spoke the following words.
Sanjaya clearly understands the current state
of Arjuna’s mind: the world’s mightiest warrior struck by grief and actually
crying. The phrase “confused eyes” shows that Arjuna is not able to see what is
right and what is wrong; that means his viveka
was intimidated.
Sri Krishna is again addressed as “Madhusudana”
in this shloka. Lord Vishnu had slayed
the demon Madhu, and hence gotten the name Madhusudana, or “slayer of the Madhu
demon”. Here, we can expect that Sri Krishna slays the demon of doubt that has
defeated Arjun’s mind which is blocking him from doing his duties.
അങ്ങനെ അലിവാർന്ന് വിഷാദിച്ചിരിക്കുന്ന അർജ്ജുനന്റെ കരഞ്ഞുകലങ്ങിയതും ആകുലവുമായ കണ്ണുകൾ കണ്ടു മധുസൂദനൻ ഇപ്രകാരം മൊഴിഞ്ഞു.
Shlokam | 2.2
श्रीभगवानुवाच |
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ 2॥
śhrī bhagavān uvācha
kutastvā kaśhmalamidaṁ viṣhame samupasthitam
anārya-juṣhṭamaswargyam akīrti-karam Arjuna
Meaning --
The Supreme Lord said: O Arjuna, how has this obsession arisen
in you in this time of crisis? It is not noble, neither will it get you to heaven,
nor will it earn you gallantry.
This is the first shloka which Bhagavan Sri
Krishna speaks in the Bhagavad Gita. It is to be noted that the words used by
Sri Krishna are not at all sweet or mild as Arjuna expected from his guide.
Let us have a glance at what Sri Krishna said
finally after a long heartfelt argument from Arjuna. His words were not at all kind or
compassionate. There was no touch of sympathy or support in the language as
Arjuna would expect. Sri Krishna used extremely tough, and provocative words which
were intended to tremor Arjuna out of his deluded situation.
Sri Krishna knows that Arjuna is a tough
warrior, and tough talk is the only language he requires now as they are
standing in the middle of an epic war to begin.
The word Ārya in Bharatiya Puranas does not refer
to any tribal or racial community. The
Manu Smriti outlines an Aryan as an advanced and refined
individual. “Aryan” implies something
good, like the term “flawless person.”
The aim of all the Vedas is to persuade people to become “Aryans” in all
aspects.
Sri Krishna out rightly condemns the act of
Arjuna as inappropriate as his dharma is to fight and his behavior now is not
in line with the current scenario. If he did want to express any sentiment
towards his kinsmen, he should have done so prior to the battle.
ഹേ അർജ്ജുനാ, ആര്യന്മാർക്ക് ചേരാത്തതും പരലോകത്തിനു
പറ്റാത്തതും ദുഷ്കീർത്തിയുണ്ടാക്കുന്നതുമായ ഇത്തരം മനോവിഷമം ഈ ആപൽസന്ധിയിൽ നിന്നിൽ
എങ്ങനെ ഉയർന്നുവന്നു?
Shlokam | 2.3
क्लैब्यं मा स्म गम: पार्थ नैतत्तवय्युपपद्यते |
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥
3॥
klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate
kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa
Meaning --
O Partha, it is not appropriate for you giving up to this
unmanliness. You must give up such petty weakness of heart and arise, as you
are a scorcher of foes.
Here, Bhagavan Sri Krishna is not waiting for
Arjuna to be comforted with sweet and mild words. Instead, Sri Krishna chose to
use such words which may hit direct on Arjuna’s intellect which is now under
tremendous distress out of delusion and ego. Bhagavan’s idea could be to
stimulate Arjuna’s intellect to see what is right and wrong without losing much
time.
We can imagine how Arjuna might have felt when
Sri Krishna called him “effeminate” and used the word “weak-hearted”. Arjuna received
these two blows within no time which is believed to smash the daring and
fearless fighter.
Though Sri Krishna used tough words initially,
subsequently He did not forget to console Arjuna befittingly. Bhagavan
addressed Arjuna as “Paartha”, so He prompted Arjuna about his admired and dear
mother Prithaa (Kunti), which gives an emotional support from within.
Sri Krishna also reminded Arjuna of his combat
proficiency, by calling him a “scorcher of foes” meaning “conqueror of
enemies”.
ഹേ പാർത്ഥാ, നിനക്ക് ഒട്ടും ചേരുന്നതല്ല, ഈ പൗരുഷം കെട്ട നിന്റെയീ കീഴടങ്ങൽ. എതിരാളികളെ ചുട്ടെരിക്കാറുള്ള നീ, നിസ്സാരമായ മനോദൗർബല്യം ത്യജിച്ച് എഴുന്നേൽക്കൂ.
Shlokam | 2.4
अर्जुन उवाच |
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन |
इषुभि: प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ 4॥
arjuna uvācha
kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana
iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana
Meaning --
Arjuna said:
O Madhusudana, O destroyer of enemies, how can I fight with arrows in battle against Bheeshma Pitamah and Dronacharya who are worthy of adoration?
Sri Krishna’s words shook Arjuna out of his anxiety
spell and suddenly he took a turn to a sympathetic direction. Though Arjuna was
in a state of distress, delusion and ego; the manliness or fighter in him woke
up all of a sudden hearing Sri Krishna’s reply after a long argumentative
appeal.
Understanding the echo in Sri Krishna’s call
for action, Arjuna expresses his hearty confusion. He states that Bheeshma and Dronacharya are
worthy of his respect and deep love.
Bheeshma was the personification of chastity, and endured an all-time
celibate to justify the pledge he took for his father.
Arjuna’s martial teacher, Dronacharya, was a prodigy
in the knowledge of combat, and it was from him that Arjuna became proficient
in warfare. In order to highlight here, Kripacharya
was another reputable soul on the Kaurava faction, to whom Arjuna always held high
reverence.
അർജ്ജുനൻ പറഞ്ഞു:
ഹേ മധുസൂദനാ, ശത്രുക്കളെ നശിപ്പിക്കുന്നവനേ, ആരാധനയ്ക്ക് അർഹരായ ഭീഷ്മ പിതാമഹനും ദ്രോണാചാര്യനുമെതിരെ ഞാൻ എങ്ങനെ അമ്പുകളുമായി യുദ്ധം ചെയ്യും?
Shlokam | 2.5
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके |
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ 5॥
gurūnahatvā hi mahānubhāvān
śhreyo bhoktuṁ bhaikṣhyamapīha loke
hatvārtha-kāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhira-pradigdhān
Meaning --
It is superior in this world to live as a beggar, rather than killing the noble-minded elders. By killing our teachers here, we get to enjoy only the pleasures of wealth and desirable things, soaked in blood.
Here, Arjuna continues his argument for his
decision of not participating in the battle. After the brief talk by Sri Krishna
wherein He gave a jolt to Arjuna’s delusion or ego, he tends to divert the
argumentative justification to an emotional direction mixed with a little bit
of noble cause. Here, Arjuna brings in some special words such as; noble-minded,
desirable things, etc. which pave the path to a higher level of understanding.
Arjuna fears that if he kills these noble
elders who are his teachers too, his conscience would not let him enjoy all the
royal benefits of ruling the kingdom after the war is over successfully in favor
of the Pandavas. Arjuna uses a phrase, “tainted with their blood”; means, how
can he sleep peacefully if the guilt of killing his own kinsmen will haunt him after
the war.
In this shloka, Arjuna is still holding on to
the position that he will definitely not kill his kinsmen. But as his agitated
state calms down, we shall begin to see him asking questions with more clarity
than the fully deluded state earlier.
കുലീന ചിന്താഗതിക്കാരായ ഗുരുവരന്മാരെ വധിക്കുന്നതിനേക്കാൾ
ഒരു യാചകനായി ജീവിക്കുന്നതാണ് ഈ ലോകത്ത് ശ്രേഷ്ഠമായിട്ടുള്ളത്.
നമ്മുടെ ആചാര്യന്മാരെ കൊല്ലുന്നതിലൂടെ, ഇവിടെ നമുക്ക്
കിട്ടുന്ന സമ്പത്തും അഭിലഷണീയമായ മറ്റു കാര്യങ്ങളും ആസ്വദിക്കുമ്പോളുണ്ടാകുന്ന ആനന്ദം,
അവരുടെ രക്തം പുരണ്ടതായിരിക്കും.
Shlokam | 2.6
न चैतद्विद्म: कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयु: |
यानेव हत्वा न जिजीविषाम
स्तेऽवस्थिता: प्रमुखे धार्तराष्ट्रा: ॥ 6॥
na chaitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣhāmas
te ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ
Meaning --
We cannot even distinguish which result of this war is superior for us—victorious on them or being oppressed by them. Dhritarashtra’s kinsmen, though we certainly don’t wish to live after killing them, are standing here in front of us.
Here we see Arjuna changing thoughts of his hardline
decision of not going for the war, into a dilemma of “Should I or should I not
fight? I do not know which is correct.” This question is the prime journey of
the Gita that will uncover the principles of life science. We face questions
like this all the time in our lives – the right decisions lead the righteous
journey of life forward.
The main reason for the dilemma is that Arjuna’s
teachers and elders were highly revered and lovingly respected by him, in turn they
also gave him pleasure, but now they were in front of him, ready to take his
life!
In this shloka we can take the example of our
day-to-day life when we go for the most suitable course of action, we consider
various options and their magnitudes. Arjuna was debating whether it would be
desirable to defeat the Kauravas or to be defeated by them. Both alternatives
seemed like defeat, for if he did win the war by slaying the Kauravas, he would
have no further desire to live as he killed his own kinsmen.
നാം അവർക്കെതിരെ ജയിക്കുക, അഥവാ അവർ നമുക്കെതിരെ ജയിക്കുക,
ഇതിൽ ഏതാണ് ശ്രേഷ്ഠമെന്ന് എനിക്ക് അറിയുന്നില്ല.
ആരെ കൊന്നിട്ടാണോ എനിക്ക് തുടർന്നു ജീവിക്കണം എന്നുപോലും
ഇല്ലാത്തത്, അതേ ആൾക്കാർ തന്നെ എന്നെ കൊല്ലാൻ തയ്യാറായി മുന്നിൽ നിൽക്കുന്നു.
Shlokam | 2.7
कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता:
|
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं
शाधि मां त्वां प्रपन्नम् ॥ 7॥
kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam
Meaning --
This blunder of cowardice has spoiled my nature, and my deluded intellect cannot distinguish between what is right and wrong. Please instruct me what is undeniably correct. Guide me, as I am your disciple and take shelter in You.
This verse is one of the milestones in Bhagavad
Gita, because it echoes a change in Arjuna’s thinking. This is a great moment
in the Bhagavad Gita, as Arjuna requests Sri Krishna to become his teacher from
the level of a friend or relative. Arjuna appeals to Sri Krishna that he has
been overwhelmed by “kārpanya dosha”, or the flaw of cowardice in behavior, and
so he requests the Lord to become his Guru and instruct him about the path of
auspiciousness.
The Ramacharitamanas states:
गुरु बिन भव निधि तरइ न कोई । जौ बिरंचि संकर सम होई ।।
Guru binu bhava nidhi tarai na koī, jauṅ biranchi sankara sama hoī.
“गुरु के बिना कोई भवसागर नहीं तर सकता, चाहें वह ब्रह्माजी और शंकरजी के समान ही क्यों न हो!”
“Even
the most elevated of spiritual aspirants who are the same as Brahma and
Shankara, cannot overcome the ocean of transactional life without the grace of
the Guru.”
In younger ages, we never feel the need to look
beyond the material world and aspirational goals and as long as everything goes
right, we are fine. But sooner or later, something critical happens, we begin
to feel something is missing in our lives. We all have to travel a spine
shaking stage in life that makes us to revisit our assumptions and beliefs. At
this moment Arjuna is in that type of a situation as the entire world and
belief system seem collapsed.
When this earth-shattering happens, we have two
picks. We can continue operating in the material world in the same way as we
did before. We can also use this collapse to search for something higher. The
choice made by a pursuer is echoed in the words “Tell me what is definitely
appropriate. Guide me, as I am your disciple and take refuge in you” expressed by
Arjuna.
ഈ ഭീരുത്വം എന്റെ സ്വഭാവത്തെ കീഴ്പ്പെടുത്തിയിരിക്കുന്നു,
എന്റെ മോഹഭ്രമത്തിന് വശംവദമായ ബുദ്ധിക്ക് ശരിയും തെറ്റും തമ്മിൽ വേർതിരിച്ചറിയാൻ കഴിയുന്നില്ല.
അനിഷേധ്യമായ ശരിയേതെന്ന് ദയവായി എന്നോട് നിർദ്ദേശിച്ചാലും.
ഞാൻ അങ്ങയിൽ അഭയം പ്രാപിക്കുന്നു; എന്നെ അങ്ങയുടെ ശിഷ്യനാക്കി മാർഗ്ഗനിർദ്ദേശം നൽകിയാലും!
Shlokam | 2.8
न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् |
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥8॥
na hi prapaśhyāmi mamāpanudyād
yach-chhokam uchchhoṣhaṇam-indriyāṇām
avāpya bhūmāv-asapatnamṛiddhaṁ
rājyaṁ surāṇāmapi chādhipatyam
Meaning --
I can find no means of dispelling this distress that is withering my senses. Even if I win a flourishing and supreme empire on the earth, or gain dominance like the celestial gods, I will be unable to dissipate this misery.
Having accepted Sri Krishna as his guide and
teacher, Arjuna now reveals his heart to Him, to express his miserable thoughts.
Arjuna realized that the distress triggered as an outcome of his affection to
his kinsmen was not familiar and not easily curable either.
Arjuna also quickly understood that the
knowledge he has to acquire could not come from the material world. That’s why
he says he wouldn’t be happy with fortune, possessions and sovereignties. Moreover
he even thinks that supremacy over the gods cannot help sailing through the
material world.
എന്റെ ഇന്ദ്രിയങ്ങൾ വാടിപ്പോകുന്ന തരത്തിൽ ആക്കിയ
ഈ ദുരിതം നീക്കാൻ എനിക്ക് ഒരു മാർഗ്ഗവും കണ്ടെത്താൻ കഴിയുന്നില്ല.
ഞാൻ ഭൂമിയിൽ നല്ല അഭിവൃദ്ധിയുള്ളതും പരമാധികാരവുമുള്ള
ഒരു സാമ്രാജ്യം നേടിയാലും, അല്ലെങ്കിൽ ദേവഗണങ്ങളുടെ പോലും ആധിപത്യം നേടിയാലും, ഈ ദുരിതത്തെ
ഇല്ലാതാക്കാൻ എനിക്ക് കഴിയില്ല.
Shlokam | 2.9
सञ्जय उवाच |
एवमुक्त्वा हृषीकेशं गुडाकेश: परन्तप |
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ 9॥
sañjaya uvācha
evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa
na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha
Meaning --
Sanjaya said:
Having spoken thus to Hrisheekesha, the master of the mind and senses; Gudaakesha, the conqueror of sleep, verily became silent, telling Govinda, the giver of pleasure to the senses; 'I shall not fight.'
The name Sanjaya uses for Sri Krishna here is Hrisheekesha,
or “dominant of the mind and senses.” The delicate indication here is that Sri Krishna
being the master of His senses would safeguard the future course of action to
the benefit of who is in the righteous faction.
We see here that Arjuna has become silent and
also his mind has become calmer than before. Slowly and steadily Arjuna is making
himself ready to receive the ultimate knowledge from his Guru unto Him
everything is trusted upon.
സഞ്ജയൻ പറഞ്ഞു:
മനസ്സിന്റെയും ഇന്ദ്രിയങ്ങളുടെയും യജമാനനായ ഋഷീകേശനോട്
ഇങ്ങനെ സംസാരിച്ചതിനു ശേഷം; നിദ്രയെ ജയിച്ച
ഗുഡാകേശൻ തീർത്തും നിശബ്ദനായിട്ട്, ഇന്ദ്രിയങ്ങൾക്ക് ആനന്ദം നൽകുന്ന ഗോവിന്ദനോട് തീർത്തു
പറഞ്ഞു; 'ഞാൻ യുദ്ധം ചെയ്യില്ല.'
Shlokam | 2.10
तमुवाच हृषीकेश: प्रहसन्निव भारत |
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वच: ॥ 10॥
tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata
senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ
Meaning --
O King Bharatha (Dhritarashtra):
Hrisheekesha, as though smiling, spoke these words to the downhearted Arjuna, in the middle of the two armies.
Though Arjuna was in tremendous distress, Sri
Krishna smiled at the deluded words he uttered, exhibiting the real meaning of
the name Hrisheekesha; the master of the mind and senses. Sri Krishna’s
equanimous approach is very vivid in this verse by the knowledgeable Sanjaya as
he indicates the readiness of the Guru to start preaching the ultimate
knowledge to the surrendered disciple.
Until this shloka what all we went through was
just the background of the journey of Bhagavad Gita. From the next shloka
onwards, we are going to witness the divine cascade of knowledge which is the
basis of the life science. With a slight smile on His face, the real Guru is
emerging from silence into a series of mouth shutting explanation of the
current scenario with absolute clarity on the causes, reasoning and solutions.
We can only try our best to comprehend the
available abstracts handed over to us by our predecessors. We won’t understand the
meaning completely in the first reading. These shlokas will open up new tints
and shades in our thought process which eventually may guide our life into a more
expansive level of understanding.
ഹേ ഭാരത രാജാവേ (ധൃതരാഷ്ട്രർ):
ഹൃഷീകേശൻ, രണ്ട് സൈന്യങ്ങളുടെയും നടുവിലായി, നിരാശനായി
നിൽക്കുന്ന അർജ്ജുനനോട് ഒരു ചെറു പുഞ്ചിരിയോടെ ഇപ്രകാരം അരുളിച്ചെയ്തു.
Shlokam | 2.11
श्रीभगवानुवाच |
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: ॥ 11॥
śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ
Meaning --
The Supreme Lord
said:
You grieve for those who are not to be grieved for; and you speak words of wisdom! The learned do not grieve for the departed and those who have not departed.
From this shloka onwards Bhagavan Sri Krishna gives
His discourse with an intense foundational observation. What Arjuna was giving
as arguments, were all baseless as they are not correct in logic and reasoning.
Till this point Arjuna was asserting his thoughts
for not participating in the war after seeing the opponents face-to-face. He
was overwhelmed by the grief of killing his own kinsmen. Arjuna used some wise
words but they were all driven by emotion instead of being focused in logic and
reason. On one hand, he was displaying grief, on the other hand, he was trying
to display logic without success. Logic and grief cannot go hand-in-hand.
Sri Krishna straightway wanted to correct
Arjuna’s wrong logic. He pointed to Arjuna that there was no need to grieve for
the living nor for the dead as one’s death is inevitable. We should enjoy and
appreciate the living instead of grieving on the people who don’t deserve it.
ശ്രീ ഭഗവാൻ പറഞ്ഞു:
ദുഃഖിക്കപ്പെടേണ്ടാത്തവർക്കായി നീ ദുഃഖിക്കുന്നു;
കൂടാതെ, പ്രജ്ഞാനവാക്കുകൾ പറയുകയും ചെയ്യുന്നു. പണ്ഡിതന്മാർ മണ്മറഞ്ഞു പോയവർക്കും പോകാത്തവർക്കും
വേണ്ടി ദുഃഖിക്കുകയില്ല.
Shlokam | 2.12
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपा |
न चैव न भविष्याम: सर्वे वयमत: परम् ॥ 12॥
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param
Meaning --
“All of us are timeless and eternal. We always existed in the past, and we will always exist in the future”.
Though the above meaning is not exactly as per
the sentence formation in the shloka, the essence is what we read in that. In actual grammar, it says thus: “But
certainly (it is) not (a fact) that I did not exist at any time; nor you, nor
these rulers of people. And surely it is not that we all shall cease to exist
after this”.
Now, according to physics, matter can never be
created or destroyed, it can only undergo change from one state to another
otherwise one form of energy to another. This shloka gives a glimpse to that
physical law by saying that the atoms and molecules (the basic particles) that
comprise us always existed in the universe in some shape or forms or energies.
Sri Krishna wants to impart the knowledge that Arjuna is searching in a very comprehensive way. Perhaps He was knowing that Arjuna would come up with more queries as the dialogues are delivered progressively. This is a very important juncture in Bhagavad Gita as Sri Krishna makes this as the base of all the knowledge that He is going to communicate to His dear friend and disciple in the next 600 plus shlokas. Basically it is knowing one’s Self.
ഞാനും നീയും ഈ ജനാധിപന്മാരും എല്ലാം കാലാതീതവും ശാശ്വതവുമാണ്.
നമ്മൾ എല്ലായ്പ്പോഴും മുൻകാലങ്ങളിൽ നിലനിന്നിരുന്നു, ഭാവിയിൽ നമ്മൾ എന്നത്തേക്കുമായി
ഇല്ലാതാകുന്നുമില്ല.
Shlokam | 2.13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ 13॥
dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati
Meaning --
The embodied soul constantly moves from infantile to adolescence to the aged, likewise, at the time of demise, the soul enters into a new body. The one is who is steadfast is not grieved by this.
In continuation to the previous shloka wherein Sri
Krishna mentioned about “existing in the past and forever”; here we can see a
new term coming in as “dehi”. We all know what is “deha” means; that is the
body which is seen and felt. Now, who is the custodian or dweller of this body?
The Gita journey is slowly going towards that learning in which we can
comprehend about the “self”. But before reaching the ultimate meaning, Sri Krishna
introduces all the elements in the knowledge path as Arjuna shouldn’t have any
doubt whatsoever in the process.
Our body undergoes adaptations of birth,
growth, aging and decay, and ultimately expires. But the body dweller or the
soul remains constant throughout these processes or modifications. When the body;
deha, becomes unfit to dwell in, the body dweller; dehi, abandons it and searches
for a new deha. The point here is that dehi remains constant throughout the
changes in its deha, and also in the change from one dwelling to another.
So we get an understanding that dehi is the
eternal essence that was highlighted in the prior shloka. Since it is different
from the physical body which perishes, dehi cannot be “seen” in any part of the
deha.
Therefore, what exactly is this dehi or body dweller, is this actually the soul or the eternal essence? And how should we come to know about this timeless and eternal essence? These are the further queries that come to our mind same as Arjuna’s thoughts.
ദേഹരൂപം ധരിച്ച ദേഹി, ശൈശവത്തിൽ നിന്നും കൗമാരത്തിലേക്കും
പിന്നെ വാർദ്ധക്യത്തിലേക്കും നിരന്തരം നീങ്ങുന്നു, അതുപോലെ, ദേഹാന്തത്തിനുശേഷം, ദേഹി
ഒരു പുതിയ ദേഹത്തിലേക്ക് പ്രവേശിക്കുന്നു. സ്ഥിരതയുള്ളവർ ഇതിൽ ദുഃഖിക്കുന്നില്ല.
Shlokam | 2.14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु:खदा: |
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ 14॥
mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās tans-titikṣhasva bhārata
Meaning --
O Kaunteya, contact of
the senses with material objects will only give joy and sorrow, same as heat
and cold.
O Bhaarata, these are transitory – they appear and disappear, so endure them bravely.
The human body dwells five senses—those of
sight, smell, taste, touch, and hearing—and these, in contact with their substances
of sensitivity, create sensations of happiness and distress. All of these
sensations are short-term. They come and go like the moving seasons. Cool water
offers liking in the summer, the same water if cold, gives suffering in the
winter. Therefore, both the sensitivities of happiness and distress experienced
through the senses are transient. A steadfast person of discrimination shall
practice to bear both the feelings of happiness and distress without being upset
with either of the situation.
The prior shloka gave a hint of the eternal
essence which none of us have ever seen it, or experienced. Now the journey is
to know how we can know about it. This shloka is a preparatory step in that
regard. Sri Krishna mentions to develop the capability of “titiksha”, or brave
endurance against joy and sorrow which is a character of a steadfast person.
This is the most interesting part of Bhagavad Gita
that almost each shloka carries a key word which has got vast meaning in terms
of the reader’s current situation. And when we travel in search of that
particular knowledge, we shall come across even broader knowledge on the way to
pick it up and move forward.
ഹേ കൗന്തേയാ, ഭൗതിക വസ്തുക്കളുമായി ഇന്ദ്രിയങ്ങൾ ബന്ധത്തിലാവുമ്പോൾ
മാത്രമാണ് ചൂടും തണുപ്പും പോലെ സന്തോഷവും ദുഃഖവും ഉണ്ടാകുന്നത്.
ഓ ഭാരതാ, ഇവ ക്ഷണികമാണ്; വന്നും പോയുമിരിക്കുന്നു,
അതിനാൽ ഇവയെ ധൈര്യത്തോടെ സഹിക്കുകയാണ് വേണ്ടത്.
Shlokam | 2.15
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |
समदु:खसुखं धीरं सोऽमृतत्वाय कल्पते ॥15॥
yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha
sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate
Meaning --
O Shreshta Purusha, Arjuna, the noblest amongst men, that person who is not moved by happiness and distress, and remains firm in both, turns out to be qualified for immortality.
As mentioned in the prior shloka, the new key
word in this shloka is “amrithtvam” means immortality. As we see the journey
towards understanding the eternal essence, one would begin to think, “Is it
that easy to attain the immortality or liberation by just keeping our sensations
intact during the times of happiness and distress?” We may get the answer in
due course of time, but the counter question: “is that so easy to have
equipoise in happiness and sorrow?”
Here Sri Krishna addresses Arjuna as “Purushasharbha”
means “Shreshta Purusha or the noblest or strongest among men”. After calling Arjuna
as Kaunteya, Partha, etc. now Bhagavan wants to elevate Arjuna’s thought process
into a higher level in order to swiftly enter the layers of higher knowledge
that will give proper insight into one’s life.
The word “sama” contains the word “maa” meaning
mother. The mother’s loving attitude towards her child is same regardless of
how the child behaves or misbehaves. Her attitude is “sama” or even-keel. Sri Krishna
reiterates that the one maintains this “sama bhava” is called “dheera” or steady or
in other words well-balanced.
ഹേ ശ്രേഷ്ഠ പുരുഷൻ, അർജ്ജുനാ, സന്തോഷവും ദുരിതവും
സമചിത്തതയോടെ നേരിടുന്നവനും രണ്ടിലും ഉറച്ചുനിൽക്കുന്നവനും ആയ ധീരനു അമൃതത്വം കല്പിക്കപ്പെടുന്നു.
Shlokam | 2.16
नासतो विद्यते भावो नाभावो विद्यते सत: |
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्वदर्शिभि: ॥ 16॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ
Meaning --
The unreal has no existence, and there is no non-existence of the real; the truth about both of these has been experienced by seers of the essence.
In this shloka, Sri Krishna explains that the
world does exist, but it is transitory. Thus, He calls it as asat, or “impermanent.”
He does not call it mithyā, or “non-existent.”
Here we come across one of the most philosophical shlokas of the Gita, with many layers of significance. It is one of the milestones towards the understanding this thing called the “eternal essence”, and how we can experience it. At present, we may not dive too deep into it, but we can try to get its idea.
In the prior shloka we saw a wise person (sama-dukkha-sukhaṁ dhīraṁ) is one who stays balanced in joy and sorrow same as cold and heat. This shloka explains that the well-composed person shall attain a state of knowledge where he senses the ultimate experience of any object or situation that will only have its eternal essence as this remains as the common element within every object or situation. This vision is called “tattva-drishti” or “vision of the essence”.
നേരല്ലാത്തത് നിലനിൽക്കുന്നില്ല, നേരായത് നിലനിൽക്കാതിരിക്കുകയുമില്ല;
ഇവ രണ്ടും സംബന്ധിച്ച സത്യം, പരമാർത്ഥം ദർശിച്ചവർ അനുഭവിച്ചറിഞ്ഞിട്ടുണ്ട്.
Shlokam | 2.17
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ 17 ॥
avināśhi tu tadviddhi yena sarvam idaṁ tatam
vināśham avyayasyāsya na kaśhchit kartum arhati
Meaning --
That essence which pervades everywhere; you must know that, it is imperishable. No one can cause the destruction of the immortal soul.
Brahma-Sutra 2.3.26: says thus:
व्यतिरेको गन्धवत् ॥ vyatireko gandhavat
Vyatirekaḥ—the extension beyond (the object i.e. the
soul); gandhavat—like odour.
The extension (of the quality of intelligence)
beyond (the soul, in which it inheres) is like fragrance (which extends beyond
the odorous object).
We find that the sweet odour of flowers extends
beyond them to the adjoining expanse. Even so the influence of the soul, which
is atomic, extends beyond the soul and encompasses the whole body. In simple
terms, fragrance is a feature of the flower. But the garden where the flower
grows also becomes aromatic. This means that the flower is able to transmit its
odorous quality to the garden. Likewise, the soul is conscious, and it also
makes the dead matter of the body perceptive, by infusing its essence in it.
Sri Krishna explains the correlation between
the body and the soul, as the body is completely pervaded by the soul. The soul
is sentient, that means, it has got consciousness as its nature. The body is
made from insentient matter, lacking conscious nature. The soul provides the
quality of consciousness to the body by residing inside or more clearly,
everywhere. Hence, the soul encompasses everywhere.
The theme of the ongoing shlokas has been
understanding the nature of the eternal essence. This shloka gives us two
qualities that the eternal essence possesses. Firstly, the eternal essence is
imperishable. It cannot be destroyed, nor is it created. Secondly, the eternal
essence pervades everywhere, which means it pervades the entire universe. From
a rock, to plants, to animals, and to humans, the eternal essence pervades
everything that is part of the universe.
എല്ലായിടത്തും വ്യാപിച്ചു നിൽക്കുന്ന ആ പരമ സത്തിനെ
അറിയുക; അത് നാശമില്ലാത്തതാണ്. അവിനാശിയായ ആത്മാവിന്റെ വിനാശത്തിന് കാരണമാകാൻ ആർക്കും
സാധിക്കുകയില്ല.
Shlokam | 2.18
अन्तवन्त इमे देहा नित्यस्योक्ता: शरीरिण: |
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ 18॥
antavanta ime dehā nityasyoktāḥ śharīriṇaḥ
anāśhino ’prameyasya tasmād yudhyasva bhārata
Meaning --
O Bhaarata, only the material body is perishable; The embodied soul within is indestructible, immeasurable, and eternal. Therefore, with all these logic and reasoning, you must fight.
This shloka introduces another aspect of the
eternal essence. It is unfathomable, incomprehensible. In other words, it
cannot be understood by our intellect like we understand other kinds of knowledge.
Also notice here that the eternal essence is denoted as one entity, whereas the
bodies are scattered. It is same eternal essence that pervades all material
objects, including human bodies.
The soil or earth undergoes an amazing cycle in
the world. It gets transformed into edibles, bodies are made from these
edibles, and the bodies return back into the mud of the earth. The Bible
states: “For dust thou are, and unto dust thou shalt return.” This phrase refers
to the material body. Sri Krishna tells Arjuna, “Within that material body is
an eternal imperishable entity, which is not made of mud. That is the divine
soul, the real self.”
Sri Krishna explains to Arjuna that one should
not think that he is just this human body. Associate one’s self with the
body-dweller, that eternal essence. It will never get destroyed, so there is no
point of having grief and one has to go ahead with his duty.
ഓ ഭാരതാ, ഈ ഭൗതിക ശരീരം മാത്രമേ നശിക്കുകയുള്ളൂ; ഉള്ളിലുള്ള ആത്മാവ് നശിപ്പിക്കാനാവാത്തതും അളക്കാനാവാത്തതും ശാശ്വതവുമാണ്. അതിനാൽ, ഈ യുക്തിയും ന്യായവും ഉപയോഗിച്ച് യുദ്ധം ചെയ്യൂ.
Shlokam | 2.19
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ 19॥
ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam
ubhau tau na vijānīto nāyaṁ hanti na hanyate
Meaning --
Neither of them is in awareness—the one who thinks the soul can eliminate anything and the one who thinks the soul can be eliminated by anything. In reality, the soul neither slays nor can it be slayed.
The misapprehension of death is shaped because
we ascertain ourselves in the shape of a body. The Ramacharitmanas explains
this as follows:
|| jauṅ sapaneṅ sira kāṭai koī, binu jāgeṅ na dūri dukh hoī ||
“If we dream of someone chopping our head, we shall
feel its pain till we get up from sleep.” The incident in the dream is an
illusion, but the experience out of the dream continues as the pain in the neck
till the illusion is dispelled. Similarly, we are in distress by the thought of
death but the enlightened soul which doesn’t attach the illusion with it, is
free of the fear of death.
Here Sri Krishna speaks about Arjuna’s main concern
that it will be a curse to kill his own kinsmen, which is giving him most of
the distress. Bhagavan advises to use the logic and the reasoning of the
eternal essence as it does not kill, nor does it die from someone else whatsoever.
Sri Krishna slowly approaches the subject of
wisdom as He mentions of the person thinking at the level of the material
object, or in other words, the level of the un-real, and has still not learnt
to discriminate between the two.
ആത്മാവിന് എന്തിനെയെങ്കിലും ഇല്ലാതാക്കാനോ അഥവാ ആത്മാവിനെ എന്തെങ്കിലുംകൊണ്ട് ഇല്ലാതാക്കാനോ കഴിയുമെന്ന് കരുതുന്നവർ യാഥാർഥ്യം അറിയുന്നില്ല. വാസ്തവത്തിൽ, ആത്മാവ് സംഹാരം നടത്തുകയോ സംഹരിക്കപ്പെടുകയോ ചെയ്യുന്നില്ല.
Shlokam | 2.20
न जायते म्रियते वा कदाचि
नायं भूत्वा भविता वा न भूय: |
अजो नित्य: शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ 20॥
na jāyate mriyate vā kadāchin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śhāśhvato ’yaṁ purāṇo
na hanyate hanyamāne śharīre
Meaning --
The soul is not born, does not ever die; never once existed, doesn’t ever cease to be. The soul is without birth, eternal, immortal, and timeless. It is not destroyed when the body is destroyed.
The Bṛihadāraṇyaka Upaniṣhad states:
sa vā eṣha mahān aja ātmājaro ’maro ’mṛito ’bhayaḥ
“The soul is glorious, unborn, eternal, free
from aging, immortal, and fearless.”
The everlasting nature of the soul has been
recognized in this shloka, which is imperishable and beyond birth and death.
Thus, it is detached with the six types of transformations: asti, jāyate,
vardhate, vipariṇamate, apakṣhīyate, and vinaśhyati; “Life in the womb,
birth, progression, reproduction, contraction, and demise.” These are
conversions of the body, not of the self. What we mention as death is simply
the destruction of the body, but the eternal self remains unaffected by all
biological fluctuations.
This shloka reinforces the attributes of the
eternal essence that we have seen so far, that it is eternal and changeless. Two
additional qualities of the eternal essence are provided here. The first is
that it is birth less. It is logical that it should be birth less, otherwise it
could not be eternal and timeless. And since it is birth less, it would have
always existed, therefore it is primeval. Note the change in meter or
“cchandass” to highlight the importance of this shloka.
ആത്മാവ് ജനിക്കുന്നില്ല, ഒരിക്കലും മരിക്കുന്നുമില്ല;
അത് ഒരിക്കലും ഉണ്ടായതല്ല, ഒരിക്കലും അവസാനിക്കുന്നില്ല. ആത്മാവ് നിത്യവും, ശാശ്വതവും,
അമർത്യവും, കാലാതീതവുമാണ്. ശരീരം നശിക്കുമ്പോൾ അത് ഹനിക്കപ്പെടുന്നില്ല.
Shlokam | 2.21
वेदाविनाशिनं नित्यं य एनमजमव्ययम् |
कथं स पुरुष: पार्थ कं घातयति हन्ति कम् ॥ 21॥
vedāvināśhinaṁ nityaṁ ya enam ajam avyayam
kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam
Meaning --
O Paartha, the one who knows this eternal essence which is imperishable, eternal, birth less and changeless; how can that soul, kill anyone or cause to be killed?
This shloka brings about a significant shift in
the course of knowledge flow from the eternal essence to the knower of the
ultimate soul. Bhagavan explained the basics and attributes of the eternal
essence in a number of shlokas and now He turns the attention slowly but steadily
to us in order to know the effects of realizing the meaning of it.
Sri Krishna is guiding Arjuna to get elevated
himself to that wisdom stage, seeing himself as the part of the eternal essence,
free from narrow self-importance, and perform what he has to do rather than avoid
doing the action.
The message is loud and clear: “what is
important is that eternal essence – birth less, changeless, eternal and
imperishable. If we consider ourselves as the soul which is an integral part of
that eternal essence, then how can we kill someone and how can we be killed by
someone?” It is reiterated all the way through the journey of Gita. This shows
that it will take a significant effort on our part to truly understand and adopt
this message to our hearts.
അനന്തവും, നിത്യവുമായതും, ജനനവും മാറ്റവും ഇല്ലാത്തതുമായ
ഈ ശാശ്വതമായ ആത്മാവിനെ അറിയുന്നവൻ, എങ്ങനെ ആരെയെങ്കിലും കൊല്ലാനാണ്, എങ്ങനെ കൊല്ലപ്പെടാനാണ്?
Shlokam | 2.22
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि |
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ॥ 22॥
vāsānsi jīrṇāni yathā vihāya
navāni gṛihṇāti naro ’parāṇi
tathā śharīrāṇi vihāya jīrṇāni
anyāni sanyāti navāni dehī
Meaning --
As a person casts off worn-out garments and puts on new ones, so does the embodied self, cast off its worn-out physical bodies and enter into others that are new.
Bodies falling and new ones being there, are
like our wearing clothes, discarding them to take on new ones. It is like waves
emerging on the sea, and then subsiding, giving place to new ones. As the sea
is there, so are the waves too on its surface.
Death is a common experience for all of us. It
is what gives life meaning, and is what helps us put our worldly and material
struggles into perspective. As such, many religions have their own concept of
what happens after one dies. Bharatiya Vedantic schools also delves into this
topic in great detail, describing several different occurrences after death. Ancient
texts, including the Bhagavad Gita, Puranas, and Vedas, dictate four possible
paths of the soul after death of the body: rebirth, hell, heaven, and liberation.
The first of these paths is samsara, or the
cycle of rebirth. Lord Sri Krishna explains to Arjuna the permanence of the
soul as it exits from one body to enter another. Depending on the balance of
good and bad karma built up from the individual’s past and current lives, the
soul can enter the body of a lower or higher being, for example, a fly’s body
vs. a human’s body. As the soul builds good karma across its lifetimes, it
progresses from one body to another and gets closer to achieving salvation.
This is why, one of Vedic central beliefs teaches us to abandon attachment to
our body, for it is not ours permanently but only a temporary vehicle with
which we can attain atma-moksha. This detailing is just a tip of the iceberg
that follows.
ഉപയോഗശൂന്യമായ പഴയ വസ്ത്രം കളഞ്ഞു നവചൈതന്യം തുളുമ്പുന്ന
പുതുവസ്ത്രം ഒരാൾ എങ്ങനെ സ്വീകരിക്കുന്നുവോ, അങ്ങനെ; ആത്മാവ്, ചൈതന്യം നഷ്ടപ്പെട്ട
ദേഹങ്ങളെ ഉപേക്ഷിച്ച് പുതിയ ദേഹങ്ങളെ സ്വീകരിച്ചുകൊണ്ടിരിക്കുന്നു.
Shlokam | 2.23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |
न चैनं क्लेदयन्त्यापो न शोषयति मारुत: ॥ 23॥
nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ
Meaning --
Weapons cannot scrap the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.
This shloka has got one of the most straight
forward meanings in the Gita. Sri Krishna has been explaining a lot about the eternal
essence or the soul since the 13th shloka commenced. We are more or less aware
by now that the topic of the eternal essence is theoretical, and our intellect
will get confused sometimes in the path of understanding it. This is perfectly
normal, because the eternal essence cannot be fully grasped by the intellect.
Consciousness, which is the indicator of the
soul, can be observed by physical means, but the soul itself cannot be perceived
by any material object. This is because the soul is beyond the physical body,
that is sthoola shareeram and the inorganic body, that is, sookshma shareeram. Hence
the eternal essence is beyond the interactions of physical or astral elements. The
spiritual body, that is, kaarana shareeram, is at an energy level of unfathomable
layer which is beyond the seed of the life and it is always in a “nirvikalpa
state”. Sri Krishna articulates this concept to Arjuna that wind cannot weaken
the soul, nor can water saturate it or fire scorch it.
ആത്മാവിനെ ആയുധങ്ങളാൽ ഛിന്നമാക്കാനോ തീ കൊണ്ട് ദഹിപ്പിക്കാനോ സാധ്യമല്ല. ജലത്താൽ അതിനെ നനക്കുവാനും, കാറ്റു കൊണ്ട് ഉണക്കാനും കഴിയുകയില്ല.
Shlokam | 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |
नित्य: सर्वगत: स्थाणुरचलोऽयं सनातन: ॥ 24॥
achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva cha
nityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ
Meaning --
The soul or the Atma is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, omnipresent, unchangeable, unassailable, and primordial.
This shloka is definitely in continuation of
the prior one but with absolute clarity and comes to us as a summary of what
all being discussed about the eternal essence. This way of subject
representation, explanation, comparisons, delving in deep waters, searching for
pearls of wisdom, safe traveling back to the surface and finally summing up the
ultimate knowledge is the common pattern of teaching and learning in Shrimad
Bhagavad Gita.
The Self is very subtle. It is beyond the reach
of speech and mind. It is very challenging to understand this subtle Self. So
Lord Sri Krishna explains the nature of the immortal Self in a variety of ways
with various illustrations and patterns so that it can be grasped by the
people. Sword cannot cut this Self. It is eternal. Because it is eternal, it is
all-pervading. Because it is all-pervading, it is constant like a stature.
Because it is stable, it is immovable. It is everlasting also therefore, it is
not produced out of any source. It is not new, that is primeval.
The point about immortality has been summarized
in this shloka. Sri Krishna ensures that the wisdom must sink deep into the
heart of Arjuna. Hence as a skillful teacher Bhagavan repeats all important
points previously made many times. In Sanskrit literature, this is called punarukti,
or “repetition.” Maharshi Veda Vyasa has often used punarukti, as a tool in the
Bhagavad Gita for highlighting the vital transcendent ideologies to confirm
that they are communicated profoundly to the students or in turn to us, the
readers.
ആത്മാവ് അഥവാ ദേഹി തകർക്കാനാവാത്തതും അഗ്നിയാൽ നശിക്കാത്തതുമാണ്; ഈ പരമതത്വത്തെ ജലം കൊണ്ട് നനയ്ക്കാനോ കാറ്റുകൊണ്ട് ഉണക്കാനോ കഴിയില്ല. അത് ശാശ്വതവും സർവ്വവ്യാപിയും മാറ്റമില്ലാത്തതും മാറ്റാനാവാത്തതും അനാദിയുമാണ്.
Shlokam | 2.25
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ 25॥
avyakto ’yam achintyo ’yam avikāryo ’yam
uchyate
tasmādevaṁ viditvainaṁ nānuśhochitum arhasi
Meaning --
The soul is said to be invisible, inconceivable, and unchangeable. Knowing this, you should not grieve thinking the perishable body.
This shloka is still reflecting the attributes
of eternal essence. Same time, Sri Krishna reminds Arjuna of his main reason
for starting the explanation, that is; there is no need of getting grieved
since Arjuna’s argumentative justifications didn’t have any logic and
reasoning. Now Bhagavan Himself provided the logic by explaining about the
eternal essence and by providing so, Sri Krishna as a teacher, expects the disciple
to comprehend the principle in its true sense.
Our eyes, made from material vitality, can see
only physical objects. The soul, being divine and beyond the dominion of
material energy, is imperceptible to our eyes.
Arjuna’s argument was whether the eternal
essence can kill someone or get killed. Sri Krishna, summarizes the argument by
advising as follow:
“Arjuna, associate yourself with the eternal
essence and not the body. The eternal essence is primeval and imperishable; it
cannot kill or be killed. Therefore do not sadden for the kinsmen’s army’s
warriors on their looming loss. Their bodies will expire anyway, so you
shouldn’t grieve for what is certain to pass away. The eternal essence which is
common between them and you is everlasting, so you should not grieve for that
either. Therefore you have no reason to grieve at all.”
ആത്മാവ് അവ്യക്തവും അചിന്തനീയവും ഭാവഭേദമില്ലാത്തതുമാണെന്ന്
പറയപ്പെടുന്നു. ഇത് അറിയുമെന്നിരിക്കേ, നശിക്കാൻ പോവുന്ന ശരീരത്തെക്കുറിച്ച് ചിന്തിച്ചു
വ്യസനിക്കരുത്.
Shlokam | 2.26
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ 26॥
atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam
tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi
Meaning --
If, however, you think that the soul is going through a cyclic birth and death, O mighty-armed Arjuna, even then there is no need to grieve like this.
This shloka is slightly diverting the thoughts
from pure philosophy to a common man’s view. As a responsible teacher, Sri Krishna
understands the mind of the student, Arjuna, who is also a mighty armed warrior
in the middle of a battle field. Hence the advices rendered to the disciple
need to be comprehensively communicated in order to fulfil the bigger idea of
victory of dharma. At the same time, Sri Krishna knows the situation at which
these advices are given; that is, the disciple is a renowned warrior of all
time who has got a strange illusion in the middle of an epic battle.
If we observe Sri Krishna’s way of teaching; He
doesn’t alter from the core issue of Arjuna’s grief. He always tries to
demonstrate the logic and reasoning for any subject matter and explains its
meaning in all possible directions. He also wants the disciple to know the
outcome in a possible scenario of “if it is otherwise…”!
This is a classic stage at which the further
explanation of the Self or the eternal essence takes a turn as if Arjuna is
finding difficulty in assessing the meaning of the soul till now. Bhagavan
accepts that “not understanding the meaning is fine” but the core issue shouldn’t
be forgotten in the middle that is “you must not grieve whatsoever”.
എന്നാൽ, ഈ ദേഹമാണ് പുനരപി ജനനം പുനരപി മരണം എന്ന നിലയ്ക്ക്
ജീവചക്രത്തിൽ സഞ്ചരിക്കുന്നത് എന്നു നീ വിചാരിച്ചാലും, മഹാബാഹോ അർജ്ജുനാ, ഇതുപോലെ ദുഃഖിക്കുന്നത്
നിനക്ക് യോജിച്ചതല്ല.
Shlokam | 2.27
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ 27॥
jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha
tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi
Meaning --
Since one who is born definitely dies, and one who dies without doubt is born; You should not grieve over this certain fact.
The idea that birth sooner or later results in
death, and death in due course results in birth is at times challenging for us
to agree to take ardently, but at the intellectual level, most of us tend to
accept it.
The buried physical body of an animal gets transformed
into the raw material in the soil. Over that earth, body of the plants and even
tress grow. While we cannot sense it, we can surely predict that the eternal
essence of the animal “died” and is now “born” as the life force that sustains
the plants, trees, flowers and fruits.
Sri Krishna slowly maneuvers the discussion to
a slightly higher degree of eternal essence as more and more attributes of life
are going to be taken for learning in the course of the explanation.
ജനിച്ചവൻ തീർച്ചയായും മരിക്കും, മരിക്കുന്നവൻ ജനിക്കുന്നതിലും
സംശയമില്ല. അതിനാൽ ഈ ഒഴിച്ചുകൂടാനാവാത്തതോർത്തു ദുഃഖിക്കുന്നത് ഉചിതമല്ല.
Shlokam | 2.28
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ 28॥
avyaktādīni bhūtāni vyakta-madhyāni bhārata
avyakta-nidhanānyeva tatra kā paridevanā
Meaning --
O Bhaarata, all bodies are latent in the creation, they become evident in the intermediate stage. Finally, they become latent again, so why should you lament on this.
In the material dominion, each individual soul
is bound by three bodies—gross body, subtle body, causal body.
Gross body (Sthoola shareeram): Consists of the
five gross elements of nature, pancha bhoothas—earth, water, fire, air, and
space (പൃഥ്വിപ്പ്ത്തേജോവായുരാകാശം)
Subtle body (Sookshma shareeram): Consists of eighteen
elements—five life-airs (പഞ്ചപ്രാണൻ), five working senses (പഞ്ച-കർമ്മേന്ദ്രിയങ്ങൾ), five knowledge senses (പഞ്ച-ജ്ഞാനേന്ദ്രിയങ്ങൾ), mind, intellect, and ego (മനോബുദ്ധ്യാഹങ്കാരം).
Causal body (Kaarana shareeram): Consists of
the account of karmas from endless past lives, carried forward from previous
lives.
At the time of death, the soul abandons its physical
body, and departs with the inorganic and spiritual bodies. The soul accepts another
gross body according to its subtle and causal bodies, and sends the soul into the
right mother’s womb for the purpose. After the soul gives up one gross body,
there is an intermediate period before it receives a new physical body. This
could be a few seconds in period or a few years stretched. So before birth, the
soul existed with the un-manifest subtle and causal bodies. After death, it
still exists in the un-manifest state. It only becomes manifest in the middle. With
all these clear and unclear time intervals, the death shall not be any reason
for grief.
After the soul enters to a new gross body for
coming into existence, eventually there comes a time when that clarity of life
no longer exists. In effect, the birth, existence and death of each atma is of
no difference. Birth, existence and death are modifications rather than
standalone events, therefore one should not grieve when someone or something
comes to an end. It just transforms into something else.
ഹേ ഭാരത, എല്ലാ ശരീരങ്ങളും സൃഷ്ടിയ്ക്കു മുന്നേ അവ്യക്തമായിരിക്കുന്നു,
അവ ഇടക്കാല ജീവിത ഘട്ടത്തിൽ പ്രത്യക്ഷമാകുന്നു. അവസാനത്തോടെ, അവ വീണ്ടും അവ്യക്തമാകുന്നു,
അതിനാൽ നീ എന്തിനാണ് ഇതിനെക്കുറിച്ച് വ്യസനിക്കുന്നത്?
Shlokam | 2.29
आश्चर्यवत्पश्यति कश्चिदेन
माश्चर्यवद्वदति तथैव चान्य: |
आश्चर्यवच्चैनमन्य: शृ्णोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ 29॥
āśhcharya-vat paśhyati kaśhchid enan
āśhcharya-vad vadati tathaiva chānyaḥ
āśhcharya-vach chainam anyaḥ śhṛiṇoti
śhrutvāpyenaṁ veda na chaiva kaśhchit
Meaning --
Some see the soul as amazing, some speak about it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.
An enlightened teacher is never discouraged
when, despite sincere efforts, the majority of the people are either not
interested in, or cannot understand the science of the soul. Sri Krishna wants
to conclude the topic of the eternal essence and its attributes. Therefore, He
wanted to inculcate curiosity and interest in Arjuna about the subject.
Here Sri Krishna wants to give an indication to
Arjuna that if he is not fully comprehending what Bhagavan is talking about in
all those prior shlokas, its fine, because the degree of understanding for each
person is different. He also wants to convey this message that the subject of Atma
or the so called eternal essence is not a simple matter and it requires to know
some more attributes in order to see, hear and speak regarding its ultimate
meaning.
This is an indication by Maharshi Veda Vyasa
about the learning from Vedas which is not a simple way of knowledge seeking. It
requires much more attention, devotion, curiosity and so on. This is indeed
another milestone shloka as far as the teacher-student scenario is concerned
which is given importance by changing the meter or cchandass. Veda Vyasa
instills a kind of self-assessment as to which category the readers belong to! We
may be thinking about Atma as a wonderful thing, understanding it as a strange
matter, talking about it as a surprising creation and some may not be
understanding at all, about what is being discussed.
ചിലർ ആത്മാവിനെ കാണുന്നത് അതിശയത്തോടെയാണ്, ചിലർ അതിനെക്കുറിച്ച്
അതിശയകരമായി സംസാരിക്കുന്നു, ചിലർ ആത്മാവിനെക്കുറിച്ചു കേൾക്കുന്നത് അതിശയത്തോടെയാണ്,
എന്നാൽ വേറെ ചിലർക്ക് കേൾക്കുമ്പോൾ പോലും അതിനെക്കുറിച്ച് മനസ്സിലാക്കാനും കഴിയുന്നില്ല.
Shlokam | 2.30
देही नित्यमवध्योऽयं देहे सर्वस्य भारत |
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ 30॥
dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi
Meaning --
O Bhaarata, this everlasting and immortal, eternal essence dwells in all bodies; Therefore, you should not lament for anyone.
This is a milestone shloka wherein Sri Krishna
winds up His explanation about the eternal essence and its attributes. Sri Krishna
started explaining about Deha, Dehi, Atma, Re-birth, and so on quite
extensively for Arjuna to comprehend the subject. Same time, Sri Krishna was
always aware of the fact that Arjuna is in deep grief out of his illusion of killing
his kinsmen calling that action as absolutely impossible.
Sri Krishna explained the Atma concept in a few
verses, and then summarized it in the last three shlokas. This shloka is the
summary of the teachings on the immortality of the Dehi, and its distinction
from the Deha.
Some of us would raise a question here “All
this verses, examples, comparisons, advices, summaries, and so on are fine; but
what about the application of these teachings in life?” Even the most famous teachers
also answered for this question as “wait and see”! The teaching takes a turn
from the next shloka onwards as the horizon of life science gets more dense and
extensive. Jagad Guru Sri Krishna in His absolute divine way of explanation, gives
amazing insight to many attributes of life and its ultimate truth.
ഹേ അർജ്ജുനാ, സർവ്വ ദേഹങ്ങളിലും കുടികൊള്ളുന്നത് ഒരേ ദേഹിയാണ്. ആ ആത്മാവ് നിത്യവും അനശ്വരവുമാണ്. അതിനാൽ, ആരുടേയും ദേഹാന്ത്യത്തിൽ വ്യസനിക്കേണ്ട ആവശ്യമില്ല.
Shlokam | 2.31
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते
॥ 31॥
swa-dharmam api chāvekṣhya na vikampitum arhasi
dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate
Meaning --
Moreover, considering your duty as a warrior, you should not waver. Certainly, for a fighter, there is no better duty than fighting for safeguarding of justice.
Sri Krishna now initiates a new subject in continuation
to the prior shlokas on eternal essence. He deals with the issue of swa-dharma,
or one’s own duty. It is to be noted here that while Sri Krishna was addressing
to a mighty warrior like Arjuna, these all are advices to each one of us, the
readers.
As per the ancient Vedas, Swa-dharma is one’s
duty as discrete. There are two kinds of swa-dharma, or suggested duties for
the individual—paraa dharma, or spiritual duties, and aparaa dharma, or physical
duties. Considering oneself to be the soul or atma, the prescribed duty is to
love and serve with devotion. This is called paraa dharma. However, since most
of us do not hold this divine perception, the Vedas also suggest duties for physical
inhabitants. These duties are defined according to one’s ashram (or where one
resides), and varna (of what he does). They are called aparaa
dharma, or routine duties. By occupation or dharma, Arjuna was a warrior or Kshatriya,
and so his occupational duty as a warrior was to fight for the defense of
righteousness.
Sri Krishna introduced the topic of swa-dharma
right after concluding the subject of the soul. Though we may still be doubtful
about the idea of deha-dehi concept, we may have acquired a summary or speculative
awareness of Atma by now. We are people with occupations, trades, livelihoods
and duties. Most of our time is spent in work.
Knowing this, Veda Vyasa is gently introducing
us to a more real-world way of assessing the eternal essence. Famous Gurus have
said that common people like us could find joy and fulfillment in our work by assessing
the right meaning of these shlokas.
മാത്രവുമല്ല, ഒരു യോദ്ധാവെന്ന നിലയിൽ നിന്റെ കടമ കണക്കിലെടുക്കുമ്പോൾ
വിഷമിക്കേണ്ട ആവശ്യമില്ല. തീർച്ചയായും, ഒരു പോരാളിയെ സംബന്ധിച്ചിടത്തോളം, നീതി സംരക്ഷിക്കുന്നതിനായി
പോരാടുന്നതിനേക്കാൾ മികച്ചോരു കടമയില്ല.
Shlokam | 2.32
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |
सुखिन: क्षत्रिया: पार्थ लभन्ते युद्धमीदृशम् ॥ 32॥
yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitam
sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham
Meaning --
O Partha, pleased are the fighters who get such prospects to guard justice happen uninvited, opening for them the doorway to the heavenly abodes.
Sri Krishna says about this current situation
wherein Arjuna is standing thus: O Paartha you are a fortunate warrior to fight such a war
which is happening along with opening the doorway to heaven without any effort.
The swa-dharma of a soldier is to protect the
integrity and justice pertaining to his country. The job-related duties of
warriors mandate for utmost braveness and ever preparedness to sacrifice their
lives, for the protection of the society and justice. The discharge of their
duties shall be rewarded as an honorable act.
While taking a warrior’s swa-dharma in the
category of aparaa-dharma, the occupational duties don’t come into the spiritual
list whereas they are purely righteous deeds with positive material rewards
like obtaining direct entry to the heaven. Here Bhagavan implies that even if
Arjuna finds it tough to comprehend the spiritual meanings, a Kshatriya’s social
duty as a warrior to defend righteousness is itself an honorable act which will
invite the highest salutations.
The Bhagavad Gita is a manuscript for action, and
not for procrastination. As we can see Arjuna decides to give up his swa-dharma,
Sri Krishna strongly persuades him to attain the goal. Bhagavan will now explain
to Arjuna the magnitudes of attaining and giving up one’s swa-dharma.
ഹേ പാർത്ഥാ; യാദൃച്ഛികമായി വന്നുചേർന്നതും സ്വർഗ്ഗത്തിന്റെ
വാതിൽ തുറന്നുവെക്കുന്നതുമായ ഇത്തരം യുദ്ധം ഭാഗ്യമുള്ള ക്ഷത്രിയന്മാർക്കേ ലഭിക്കൂ.
Shlokam | 2.33
अथ चेतत्वमिमं धर्म्यं संग्रामं न करिष्यसि |
तत: स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ 33॥
atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi
tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi
Meaning --
However, if you are declining to conduct this virtuous combat, thereby giving up your social obligation and reputation, you will undoubtedly invite sin.
When a warrior gives up his swa-dharma on the
battlefield, it will be disregard of duty, and therefore, categorized as a
sinful deed. Here Sri Krishna states that if Arjuna gives up his swa-dharma,
seeing it as unacceptable and worrying, it will be considered as a sin.
The job-related duty of a fighter is to defend
the people of the country from repression. This requires fighting against the
enemies as well as maintenance of law and order. He should thus defeat the
soldiers of enemy factions, and help rule the country according to the virtuous
principles of justice prevailing in that country. If one soldier chooses to go against
this rule, he will face the dire consequences either from within himself or by
the law.
If someone does not perform their swa-dharma or
duty, or does something counter to their swa-dharma, it is equivalent to a
crime under a cosmic or universal law. That crime is termed as a sin here. Thus
Sri Krishna urges Arjuna and in turn to us to deliberate the consequences of abandoning
one’s swa-dharma. Bhagavan explains the benefits as well as the damages related
to the discharge of our own duties and responsibilities.
എന്നിരുന്നാലും, ഈ യുദ്ധം ചെയ്യാൻ നീ വിസമ്മതിക്കുകയും
അതുവഴി നിന്റെ സാമൂഹിക ബാധ്യതയും സ്വധർമ്മവും ഉപേക്ഷിക്കുകയും ചെയ്താൽ, അത് സംശയമില്ലാതെ
പാപത്തെ ക്ഷണിച്ചുവരുത്തും.
Shlokam | 2.34
अकीर्तिं चापि भूतानि
कथयिष्यन्ति तेऽव्ययाम् |
सम्भावितस्य चाकीर्ति
र्मरणादतिरिच्यते ॥ 34॥
akīrtiṁ chāpi bhūtāni
kathayiṣhyanti te ’vyayām
sambhāvitasya chākīrtir
maraṇād atirichyate
Meaning --
Besides, people will also discuss regarding your dishonor always. This will be a great regret, inferior to death, for an honorable fighter.
In order to convince someone on a basic level
of understanding, one has to combine three features: ethos, logos and pathos, (as
per Aristotle) or in other words, emotion, logic and the character of the presenter.
After having used the logic in His teachings, Sri Krishna now takes emotion as
a tool of encouragement.
For a great warrior like Arjuna, reputation means
a lot in their life. Hence, Sri Krishna advised Arjuna to remember his swa-dharma,
his duty and go for fight, or else he would lose his reputation due to disobedience
or dishonor of his duty in the role of a savior of his faction.
For warriors or Kshatriyas, humiliation is
worse than death. Sri Krishna reminds Arjuna of this, so that if he is not inspired
by superior knowledge, he has to come down to the physical situation of basic
characteristics.
If a warrior runs away from the battlefield out
of fearfulness, he is dishonored from the society even from very olden times.
That could be the extent of humiliation awaiting for Arjuna if he abandons his swa-dharma.
അതും കൂടാതെ, സ്വധർമ്മം ചെയ്യാൻ വിമുഖത കാണിച്ച നിന്നിൽ
ദുഷ്കീർത്തി കൽപ്പിച്ചു ജനങ്ങൾ അത് പാടിനടക്കും. ഒരു പേരുകേട്ടവൻ, പേരുകേട്ടു ജീവിക്കുന്നതിനേക്കാൾ
മരിച്ചുവീഴുകയാണ് അഭികാമ്യം.
Shlokam | 2.35
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथा: |
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ 35॥
bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥ
yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam
Meaning --
The great generals who hold you in high esteem will think that you fled from the battlefield out of fear, and thus they will now treat you very lightly.
Arjuna was famous as a mighty warrior and a
commendable challenger of the most fearless of the Kauravas, including
Bheeshma, Dronacharya, Karna, and so on. He had conquered prominence by
fighting with many noble and godly figures. He had fought and overwhelmed even
Lord Shiva, who had come in the disguise of a predator. Pleased with his gallantry
and skill, Lord Shiva had rewarded him with a celestial weapon, called
Pāshupatāstra.
His teacher at archery, Dronacharya, had also conferred
his blessings and special affection to Arjuna. Just before the start of the
battle, if Arjuna were to retire from the battlefield, these gracious warriors
wouldn’t know that affection towards his relatives and friends had stimulated
him to run away. They would rather consider him a coward, and assume that he
had withdrawn from the war due to his fear on their might.
Sri Krishna with this shloka, advises Arjuna
that he will fall into disgrace in the eyes of those that hold him in great
esteem. Death in the war is superior than fleeing from the battleground.
നിന്നെ ബഹുമാനിയ്ക്കുന്ന മഹാരഥന്മാർ, നീ ഭയം കൊണ്ടാണ്
രണഭൂമിയിൽ നിന്നും പാലായനം ചെയ്തത് എന്നാണ് ചിന്തിക്കുക. അതിനാൽ അവരിനി നിന്നെ വളരെ
ലാഘവത്തോടെയാണ് കണക്കാക്കുക.
Shlokam | 2.36
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिता: |
निन्दन्तस्तव सामर्थ्यं ततो दु:खतरं नु किम् ॥ 36॥
avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ
nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim
Meaning --
Your enemies will speak many filthy words while disparaging your might. What can be more hurting than that?
Here, Sri Krishna puts Arjuna in a hot seat by
asking that question; what can be more painful than getting denigrated by his
rival faction. Arjuna till now thinks that the pain and sorrow he is in at the
moment are the most hurting feelings he can have. Now, Sri Krishna completely
changes the scenario by asking this question. What is more painful?
If Arjuna abandons the war and tries to flee, a
mighty warrior like Arjuna will be disrespected and condemned by his own as
well as the rival faction. Sri Krishna uses the words “nindatah” which means “to disparage” and “avāchya vādān”
means use of the most filthy and cruel words. Sri Krishna implies to Arjuna
that such derision would be more painful to him than the grief out of illusion
what he is in now.
Lord Krishna was astonished in the beginning at
Arjuna's deluded mind due to his unwillingness to hurt his friends and
relatives standing as rivals. With very convincing explanation, Sri Krishna has
proved His statements against Arjuna's so-called grief arising out of compassion.
അതും കൂടാതെ, ശത്രുപക്ഷത്തുള്ളവർ നിന്റെ ശക്തിയെ നിന്ദിക്കുന്നതോടൊപ്പം
ധാരാളം വൃത്തിഹീനമായ വാക്കുകളും പുലമ്പിക്കൊണ്ടിരിക്കും.അതിനേക്കാൾ കൂടുതൽ വേദനിപ്പിക്കുന്നതെന്തുണ്ട്?
Shlokam | 2.37
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्
|
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चय: ॥ 37॥
hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm
tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ
Meaning --
If you are getting killed, you will attain heaven; and if you come victorious, you will enjoy the royal land on this earth. Therefore, O Kaunteya, arise and absolutely decide to fight the war.
We always hear a phrase “do or die”! With this
shloka Sri Krishna implies the same message to Arjuna with a coating of
affection by calling him son of Mata Kunti. Bhagavan reiterates that there are
not many selections available if you are standing in front of an army all set
to start a war. Whether it’s a war between two rival factions or a game between
two competing teams, one team has to win who will take all the pleasures
associated with it. The other team has to accept the defeat and its associated
outcomes.
Sri Krishna is continuing with His instructions
at the level of occupational duties. He explains to Arjuna about the only two
possibilities arising from the performance of his duty. If Arjuna becomes
victorious, a kingdom on Earth awaits him, and if he is assassinated while he
is discharging his swa-dharma, he will go to the celestial abodes.
Here Sri Krishna is saying: “Arjuna, regardless
of whether you win or lose, the outcome will always be encouraging. But the
longer you keep lost in thought over your fight
or not-to-fight dilemma, the further you move away from action towards
inaction. Under no circumstances is inaction tolerated. Therefore, decide, get
up and fight!”
This shloka marks the end of philosophical
messages in this chapter by Lord Krishna purely based on life theories. Now
Bhagavan will turn to more action oriented messages and we can come across some
of the most well-known as well as widely used shlokas shortly.
Shlokam | 2.38
सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ |
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ 38॥
sukha-duḥkhe same kṛitvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi
Meaning --
Fight for upholding the righteous duty, treating alike pleasure and pain, loss and gain, win and defeat. Accomplishing your responsibility in this approach, you will not have to suffer the sin.
In the prior shloka 33, Lord Krishna mentioned
about falling into the path of sin. Sri Krishna advised: “if you are declining
to conduct this virtuous combat, thereby giving up your social obligation and
reputation, you will undoubtedly invite sin”. Now Bhagavan comes up with a very
practical method of how to avoid doing a sin by changing the approach or attitude
to the same duty. After lifting Arjuna from the ordinary thought process, Sri
Krishna now moves higher to the life science of work or karma. Arjuna had expressed
his fear that by killing his enemies he would incur sin. Sri Krishna first
showed that Arjuna’s thoughts were wrong and also clarified what is a sin. Further
Bhagavan advises Arjuna to embrace such attitude towards his swa-dharma that
will release him from any sinful reactions.
This is one of the most important shlokas in
the second chapter, and perhaps in the entire Gita. In essence, Sri Krishna
instructed Arjuna to maintain equanimity, an “even keel” attitude thereby
avoiding sin and grief.
Lord Krishna explained in detail about the idea
of eternal essence through very clear philosophical shlokas. Bhagavan then
explained about one’s swa-dharma. Sri Krishna is now entering into the
extensive topic of karma and the related attributes.
We come across pleasure, pain, loss, gain, win
and defeat practically every day, even more than a few times a day. And when we
encounter any of these situation, we get sensitively and now and again bodily
affected with the outcomes. Here, Bhagavan just guides us to the ultimate goal of
life: the goal of equanimity, or treating each and every life situation equally
without getting agitated. So as we read the rest of the second chapter and rest
of the Gita also, and when we feel we lose the attention of the ultimate goal, we
can always re-visit this shloka.
നീതിപൂർവകമായ കടമ ഉയർത്തിപ്പിടിച്ച്, സുഖദുഃഖങ്ങളിലും
ലാഭനഷ്ടങ്ങളിലും ജയാപജയങ്ങളിലും സമഭാവത്തോടെ യുദ്ധം ചെയ്യുക. ഈ സമീപനത്തിൽ നിന്റെ ഉത്തരവാദിത്തം
നിറവേറ്റുന്നതിലൂടെ, പാപം സഹിക്കേണ്ടിവരില്ല.
Shlokam | 2.39
एषा तेऽभिहिता साङ्ख्ये
बुद्धिर्योगे त्विमां शृणु |
बुद्ध्या युक्तो यया पार्थ
कर्मबन्धं प्रहास्यसि ॥ 39॥
eṣhā te ’bhihitā sānkhye
buddhir yoge tvimāṁ śhṛiṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi
Meaning --
Until now, I have explained to you Saankhya Yoga, or analytic knowledge about the eternal essence. Now listen, O Partha, as I reveal Buddhi Yoga, or the Yoga of Intellect. When you work with such wisdom, you get relieved from the bondage of action or karma.
Many readers will have this doubt still that
why the second chapter in Srimad Bhagavad Gita is named as Saankhya Yoga.
Though an introduction was given in the beginning of this chapter, now
Bhagavan’s shloka itself will resolve that doubt.
Saankhya-Yoga is an ancient tradition, and one
of the six major traditions of Bharatiya philosophy. It is explained as the
path of correctly discriminating the principles or tattva of life.
As a philosophical tradition therefore, “Sankhya”,
which means “number” or “to count” is concerned with the proper classification
of elements of prakriti and purusha. The goal of Saankhya-Yoga is for knowledge
seekers to grasp the difference between the spirit that is purusha and matter
otherwise nature that is prakriti.
Saankhya-Yoga helps its students to acquire
knowledge based on intellectual and analytical thinking to understand what the
nature of spirit and matter actually is. It is a path most appropriate for
individuals who prefer to engross with the world and their transcendent
development through tryouts, deep thinking and values.
Sri Krishna now says that He is going to reveal
the science of working or karma which will release one from the addiction
attributed to the work results. Such release comes by practicing certain
methods like discrimination, with the use of one’s intellect. Hence, Maharshi Veda
Vyasa has interestingly called it Buddhi yoga, or “Yoga of the Intellect.”
ഇതു വരെ, ഞാൻ നിനക്ക് സാംഖ്യയോഗ പ്രകാരം ശാശ്വതമായ
ബ്രഹ്മത്തെ കുറിച്ചുള്ള വിശകലനാല്മകമായ പരിജ്ഞാനം വിശദീകരിച്ചു. ഓ, പാർത്ഥാ, ഇനി ഞാൻ
ബുദ്ധിയോഗപരമായ ജ്ഞാനം വെളിപ്പെടുത്തുന്നത് ശ്രദ്ധിക്കുക. അത്തരം ജ്ഞാനത്തോടെ നീ കർമ്മത്തിൽ
ഏർപ്പെടുമ്പോൾ, കർമ്മത്തിൽ നിന്നുണ്ടാവുന്ന ബന്ധനത്തിൽ നിന്നും നിനക്ക് മോചനം ലഭിക്കുന്നതാണ്.
Shlokam | 2.40
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ 40॥
nehābhikrama-nāśho ’sti pratyavāyo na vidyate
svalpam apyasya dharmasya trāyate mahato bhayāt
Meaning --
Here there is no waste of an effort; nor is there any damage. Even a little of this Buddhi yoga knowledge can save us from the ultimate fear.
Here Bhagavan mentions the merit or advantage
of following the Buddhi Yoga what He introduced in the prior shloka. As Sri Krishna
moves forward from the philosophical teaching of the eternal essence to a wider
topic of karma and its attributes, He makes sure that Arjuna, in turn, we the
readers are not got carried away with the flow of messages. Bhagavan, as a
responsible teacher, wants to make sure that His students are listening to Him
with discipline and attention.
Sri Krishna enlightens us that there is unquestionably
no justification for not following the upcoming Buddhi yoga teachings about
karma due to any sort of fear since it will never invite any negative result.
Even if we exercise this knowledge by even a tiny part of it, the results will
save us from the most massive fear – the fear of death.
Sri Krishna comforts Arjuna that the teaching
of Buddhi yoga is absolutely free of any hazard. It will not result in
“abhikrama-naasha”, that means, this will not create any fearful error caused
by not following the steps correctly. It will also not create “pratyavayaha-dosha”, that means, this will not yield any negative
result which will lead one to the ultimate fearsome situation.
Therefore, ultimately a sincere effort is more important
than thinking and fearing about what happens next.
ഈ ലോകത്ത് ഒരു ശ്രമവും പാഴാകുന്നില്ല; കേടുപാടുകളൊന്നുമുണ്ടാവുകയുമില്ല.
ഈ ബുദ്ധിയോഗ പരിജ്ഞാനത്തിന്റെ ഒരു ചെറിയ അംശം പോലും ആത്യന്തിക ഭയത്തിൽ നിന്നും നമ്മെ
രക്ഷിക്കുകയും ചെയ്യും.
Shlokam | 2.41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ 41॥
vyavasāyātmikā buddhir ekeha kuru-nandana
bahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām
Meaning --
O Kurunandana, Arjuna, in Buddhi Yoga, the thoughts of the determined are focused. The thoughts of the undetermined are diverging and unlimited.
Here Bhagavan gives the first knowledge of what
He introduced as Buddhi Yoga in shloka 38. Sri Krishna advised that our
ultimate goal of life should be to attain equanimity, or treating each and
every life situation equally without getting agitated. Bhagavan gives an
indication of the first and foremost step towards that goal is to have our
thoughts with some direction. This is called the focus of mind. Now the mind is
being controlled by our intellect, so Sri Krishna’s idea of the intellectual knowledge
guides to the converging of our thoughts to a point of determination.
As human beings, our intellect possesses the
ability to control the mind. Thus, we must cultivate the intellect with proper
knowledge and use it to guide the mind in the proper direction. Buddhi yoga is
the art of detaching the mind from the fruits of actions, by developing a
resolute decision of the intellect instead of loose thoughts that will diverge
the mind to infinite karma. Such a person of resolute intellect cultivates
single-minded focus on the goal, and traverses the path like an arrow released
from the bow.
If we notice over time that when our infatuated
thoughts tend to shrink, our intellect is establishing a focus that can lead us
to the ultimate goal of equanimity.
The whole process, however, depends on perfect
knowledge of the eternal essence beyond the concept of the body—not
theoretically but practically. One who is not firmly fixed in mind is diverted
by various types of fruitive activities.
ഹേ കുരുവംശനന്ദന, അർജ്ജുനാ, ബുദ്ധിയോഗജ്ഞാനത്തിൽ,
നിശ്ചയദാർഢൃമുള്ളവരുടെ ചിന്തകൾ കേന്ദ്രീകരിച്ചിരിക്കുന്നവയാണ്. ഉറപ്പില്ലാത്തവരുടെ
ചിന്തകൾ വ്യതിചലിക്കുന്നതും പരിധിയില്ലാത്തതുമാണ്.
Shlokam | 2.42 & 2.43
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चित: |
वेदवादरता: पार्थ नान्यदस्तीति वादिन: ॥ 42॥
कामात्मान: स्वर्गपरा जन्मकर्मफलप्रदाम् |
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ 43॥
yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥ
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ
kāmātmānaḥ swarga-parā janma-karma-phala-pradām
kriyā-viśheṣha-bahulāṁ bhogaiśhwarya-gatiṁ prati
Meaning --
O, Partha; the undetermined people, get attracted to the
flowery words contained in the Vedas, which promote flamboyant ceremonies for promotion
to the heaven, and they believe no advanced knowledge is given in the verses. Those
who search for material desires, and hold heaven as the ultimate goal, perform
actions that result in rebirth.
Sri Krishna explained the importance of having focus,
in the prior shloka. Here, He describes the tendencies that will prevent
someone from having that focus. In essence, what He is saying here is that any
individual who only thinks about one material desire after another, will never
reach the state of absolute equanimity which should be the ultimate goal in
life. The word used here is “veda-vaada-ratah”, which means “attached to the attractive
words in the Vedas”.
These two shlokas can give a minor shock to
some of our readers as we understand how Bhagavan or Maharshi Veda Vyasa
interpret the dramatic side of the people who blindly follow the rituals
prescribed in the Vedas in order to fulfil their continuous materialistic
desires. Sri Krishna refers here to the people who are not determined in their
minds and who miss the right focus in their lives.
The Upanishad says: “the people who practice
the flamboyant rituals prescribed in the Vedas for enjoying the heavenly desires,
think themselves to be scholars of the scriptures, but in reality they are
foolish and thoughtless. They are like the blind leading the blind.”
ഹേ പാർത്ഥാ; നിശ്ചയദാർഢ്യമില്ലാത്ത ആളുകൾ, വേദങ്ങളിൽ
അടങ്ങിയിരിക്കുന്ന പുഷ്പാലംകൃതമായ വാക്കുകളിൽ ആകർഷിക്കപ്പെടുന്നു.
അത് സ്വർഗ്ഗത്തിലേക്കുള്ള ഉന്നമനത്തിനായി ഉജ്ജ്വലമായ ചടങ്ങുകളെ പ്രോത്സാഹിപ്പിക്കുന്നു.
കൂടാതെ വേദവാക്യങ്ങളിൽ വിപുലമായ അറിവുകളൊന്നും അടങ്ങിയിട്ടില്ലെന്ന് വിശ്വസിക്കുന്നു.
ഭൗതിക മോഹങ്ങൾക്കായി തിരയുകയും സ്വർഗ്ഗമെന്ന ആശയത്തെ ആത്യന്തിക ലക്ഷ്യമായി നിലനിർത്തുകയും
ചെയ്യുന്നവർ പുനർജ്ജന്മത്തിന് കാരണമാകുന്ന പ്രവർത്തനങ്ങളാണ് ചെയ്യുന്നത്.
Shlokam | 2.44
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |
व्यवसायात्मिका बुद्धि: समाधौ न विधीयते ॥ 44॥
bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate
Meaning --
With their minds deeply attached to materialistic pleasures and their intellects puzzled by such desires, they are unable to enjoy the determined focus towards the ultimate fulfilment.
In the prior shlokas, Bhagavan explained how
the undetermined people shall behave even by misusing the knowledge in the
Vedas for their materialistic pleasures only. They happen to be in bewildered
state and do not try for attaining focus in their karmas. This will lead to
absolute disarray in their thoughts and in turn their karmas will lead them to
endless rebirths. In this shloka Bhagavan tells us about the real outcome of an
undetermined way of life and the people who are completely involved to attain
heavenly pleasures.
People whose minds are attached to sensual
enjoyment treat themselves with bhog (gratification), and aiśhwarya
(extravagance). They engage their intellects in enhancing their income and
planning how to escalate their luxury and maximize their heavenly pleasures.
Puzzled in this routine, they become incapable to have ultimate resolute
required for traversing the path to equanimity.
In other words, those who are extremely
attached to pleasure and power, who are attracted to the flowery words in
scriptures, do not possess a determined intellect, and will never achieve Samadhi
or the ultimate goal of equanimity in life. Thus, these shlokas echo the significance
of observing a converging approach for sustaining equanimity or level-headedness,
and one can attain that by avoiding the never-ending heavenly cravings.
ഭൗതികമായ മോഹങ്ങളുമായി അത്തരം ഭോഗികളുടെ മനസ്സുകൾ
ആഴത്തിൽ ബന്ധിക്കപ്പെടുകയും അവരുടെ ബുദ്ധി അത്തരം ആഗ്രഹങ്ങളാൽ വ്യാമോഹിക്കപ്പെടുകയും
ചെയ്യുന്നതിനാൽ, ആത്യന്തിക ജീവിതലക്ഷ്യത്തിലേക്കുള്ള നിശ്ചയദാർഢ്യം ആസ്വദിക്കാൻ അവർക്ക്
കഴിയുന്നുമില്ല.
Shlokam | 2.45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्वस्थो निर्योगक्षेम आत्मवान्
॥ 45॥
trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
Meaning --
The Vedas describe the three guna-s. Rise above those guna-s, O Arjuna. Free yourself from dualities, remain always in sattva-guna, give up thinking about acquisition and preservation, and be established in the eternal essence.
After explaining about the people who pick the
Vedas only for their heavenly pleasures and rituals for their materialistic
advancement, Bhagavan reveals the spiritual angle of Vedas wherein advanced
wisdom is available deep in those verses for people to understand. Sri Krishna
introduces the “thrigunya vishayaa”, the subject of three guna-s explained in
the Vedas: Sattva-Rajas-Thamo guna-s.
The first knowledge in Buddhi yoga is the art
of maintaining focus to reduce the quantity of unnecessary thoughts and to
maintain the equanimity of treating all situations un-agitated. Sri Krishna now
provides us with the second knowledge of slowly improving the quality of our
thoughts. This shloka is condensed with practical flow of knowledge to improve
our thought process in quality and with less quantity.
If we are not aware of what we are thinking
while performing an action, we will not be able to improve the quality of our
thoughts. Therefore, the shloka advises us to think deeply about whether any
action we perform is selfish, or is in service of our swa-dharma. Doing so
repeatedly will reveal the true nature of our thoughts.
There are three types of guna-s or tendencies
that are responsible for creating everything in this material world. Therefore,
the shloka advises us to start envisioning spiritual knowledge daily, which
will habitually reduce material thoughts. The shloka also speaks about
dualities. Dualities are the positive and negative mental tags associated with
thoughts – love/hate, joyful/sorrowful, pleasurable/painful, and so on and if
we keep on thinking and fearing about the dualities we will not be able to
achieve the ultimate goal of life which is equanimity in everything we do or
think to perform. Bhagavan also reminds us not to get worried about two things
– acquiring something, and preserving something once it is acquired. Embrace or
practice the Sattva Guna for maximizing the benefits of our swa-dharma.
ഹേ അർജ്ജുനാ, മൂന്ന് ഗുണങ്ങളുടെ വിഷയത്തെ കുറിച്ച്
വേദങ്ങൾ വിവരിക്കുന്നുണ്ട്. ആ ത്രിഗുണങ്ങൾക്കും മുകളിലായി സ്വയം ഉയരുക. ദ്വൈതഭാവങ്ങളിൽ
നിന്ന് സ്വയം മോചിപ്പിക്കുക, എല്ലായ്പ്പോഴും സത്വഗുണത്തിൽ തുടരുക, അർത്ഥകാമത്തെക്കുറിച്ചും
അവയുടെ സംരക്ഷണത്തെക്കുറിച്ചും ചിന്തിച്ചു ഭയക്കുന്നത് ഉപേക്ഷിക്കുക, ശാശ്വതമായ സത്യാത്മാവിൽ
വിലയിക്കുക.
Shlokam | 2.46
यावानर्थ उदपाने सर्वत: सम्प्लुतोदके |
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानत: ॥ 46॥
yāvān artha udapāne sarvataḥ samplutodake
tāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ
Meaning --
Whatever purpose is served by a small well of water is naturally served in all respects by a large lake. Similarly, a Brahmana or a scholar who realizes the Absolute Truth also brings about the purpose contained in all the Vedas.
Srimad Bhāgavatam says:
“The Vedas prescribe varieties of collective
and ceremonial duties for people. But the determined people who comprehend the fundamental
purpose in those wisdom, and disallowing all transitional directives, totally realize
their sense of duty in the direction of the eternal essence; they are the
highest devotees.”
Sri Krishna says that once our thoughts become
high quality and less in quantity, which lead to performing our swa-dharma and
to spiritual observation, then inevitably we shall begin to realize the
presence of eternal essence within us which drives away the need for external showbiz
and delight.
Therefore, this shloka says that once we learn
how to accept equanimity in all situations un-agitated then we will begin to
transcend our thoughts towards sattva-guna attributes and reduce the craving
for heavenly pleasures.
In this shloka we notice that the word “Brahmana”
appears. Brahmana here does not refer to the caste system connotation. It
refers to an individual who is constantly envisioning about Brahman, which is
nothing but the eternal essence that we learned from Bhagavan in the prior
shlokas. Also the word Veda, like in previous verses, refers to the worldly
knowledge.
Here most importantly, the two knowledge areas have
been explained by Lord Sri Krishna, 1) having determined focus in karmas and 2)
reducing unnecessary thoughts along with improving quality of thoughts while
performing our swa-dharmas. These knowledge areas are becoming very significant
as Bhagavan promptly moves to one of the most important sections of Bhagavad Gita.
The next shloka is probably the most famous and often quoted extensively which
triggers a series of the most practical methods in life science.
ഒരു ചെറിയ കിണറിലൂടെ ഏത് ഉദ്ദേശ്യമാണോ സംഭവിക്കുന്നത്,
അതേ പ്രയോജനം സ്വാഭാവികമായിട്ടുതന്നെ ഒരു വലിയ തടാകം പൂർണ്ണമായ അർത്ഥത്തിൽ നൽകുന്നുണ്ട്.
അതുപോലെ, പരമമായ സത്യം അറിയുന്ന ഒരു ബ്രാഹ്മണനോ പണ്ഡിതനോ എല്ലാ വേദങ്ങളുടെയും പ്രയോജനമാണ്
പ്രദാനം ചെയ്യുന്നത്.
Shlokam | 2.47
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ||
47 ||
karmaṇy-evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇ
Meaning --
You only have the right over action, not ever to the outcome. Never consider yourself to be the cause of the results of the actions and don’t get attached to inaction.
As mentioned in the prior shloka, this shloka
47 in chapter 2 has been considered as one of the most popular and extensively
used or it could be the most followed verse in Bhagavad Gita. Teachers, motivational
speakers, spiritual Gurus, thinkers, writers, students, we can consider anyone
in any stage of life, we tend to at least hear this shloka from somewhere. Primarily
it could be due to the simplicity of the verse in comparison to others as the
meanings are more or less straight to understand. Some people even believe that
Bhagavad Gita means only this shloka.
Through this verse, Bhagavan gives four
instructions as life science: 1) Do your duty, but do not concern yourself with
the results. 2) The fruits or the outcomes of your actions are not attributed to
you only, it can be due to many reasons or many people around you. 3) Even
while doing your swa-dharmas, give up the pride of ownership of the karmas. 4) More
importantly, never be attached to inaction, that means do not sit idle leaving
your swa-dharmas aside.
As mentioned earlier, after explaining the most
important two knowledge areas related to karma, that is: 1) having determined
focus in karmas and 2) reducing unnecessary thoughts along with improving
quality of thoughts while performing our swa-dharmas; Lord Sri Krishna is
turning our attention to the nectar of Karma Yoga which is one of the main
three disciplines of Bhagavad Gita; Karma, Jnana and Bhakti. From now onwards Bhagavan
will elevate us to a plane where we will start looking at the life attributes
on a different aspect with our will to do the swa-dharmas without attaching to
the fruits from them.
This shloka 47 onwards to the last shloka 72 in
this chapter 2, the knowledge will flow from Bhagavan in the form of the purest
nectar that can be felt with ultimate consciousness if we maintain the un-agitated
focus and converged thoughts to our intellect. What we have learned so far is
just the tip of the iceberg. This shloka is the seed for the topic of Karma
yoga, or the discipline of action. Sri Krishna illustrates on this topic at
great length in the forthcoming shlokas and subsequent chapters. “Karma Phala”
literally means “fruit of an action”. Fruit as an outcome has got a “seed” in
it, which has the potential to generate yet another action.
നിനക്ക് കർമ്മം ചെയ്യാനുള്ള അധികാരം മാത്രമേയുള്ളൂ,
ഒരിക്കലും അതിൻ്റെ ഫലത്തിലില്ല. കർമ്മഫലങ്ങളുടെ കാരണം നീയാണെന്ന് ഒരിക്കലും കരുതരുത്,
നിഷ്ക്രിയത്വവുമായി ബന്ധവുമരുത്.
Shlokam | 2.48
योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |
सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते ॥
48॥
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate
Meaning --
Execute the duty, standing firm in Yoga, and get rid of the attachments, O Dhananjaya. Remain composed in accomplishment and defeat. Yoga is defined as equanimity.
This shloka actually removed a big doubt from
my mind personally. Though I was listening the Bhagavad Gita lessons and then I
was going deep into the shlokas and so on, I was always confused with what is
meant by the word “Yoga, or Yog or Yogam” which comes in every chapter as the
part of the title of that chapter itself and Bhagavan uses that word every now
and then. This particular shloka which comes right after the most famous shloka
starting with “karmanyevaadhikaaraste…” has removed that big doubt from my mind
for good.
It is a surprisingly simple and practical
definition of the word “Yoga”: equanimity of mind during performance of action.
This is just a continuation of the karma yoga knowledge areas we are discussing
for the last 4 or 5 shlokas. First we discussed about having a focused mind
with no agitation. Then we told about having quality of thoughts and reducing
the number of thoughts while performing the duties. Now we can feel the
elevation to which Bhagavan is taking us along with absolute clarity of our
swa-dharma action and most importantly performing them without any attachment,
be it an accomplishment or an utter defeat.
If we are fortunate enough to sail through the
whole 700 verses of Srimad Bhagavad Gita, one thing is for sure to note that
the knowledge what Bhagavan transfers to us is absolutely complete and Sri Krishna
as an ultimate Jagad Guru leaves no chance of a doubt in our minds on practically
all the aspects in life science. That’s the beauty and divinity of Gita.
So what is the real-world practice to give away
the attachments or addictions? Bhagavan wants us to move away from all the undue
expectations and worries about what is going to happen, as well as the
unnecessary recollections of the olden times. If we keep on wasting time with
constant thinking about past and future, we cannot utilize the focus of mind
into the present karma scenario which is the most important thing that is
happening in our lives.
If we remain in agitated state of mind hoping
to remove unsatisfactory situations, we will be continuing in unhappy times.
But if we can learn to accept everything that comes our way, either good or bad,
that will be true Yoga, the union with the ultimate eternal essence. With all
these keeping in mind, the most important thing is not to accept the inaction.
ഹേ ധനഞ്ജയ, കർമ്മഫലത്തിലുള്ള ആസക്തിയെ ത്യജിച്ച് നേട്ടത്തിലും
നഷ്ടത്തിലും സമഭാവത്തിൽ നിന്ന് കർമ്മം അനുഷ്ഠിക്കുക. ഈ സമത്വത്തിനാണ് യോഗം എന്ന് പറയുന്നത്.
Shlokam | 2.49
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |
बुद्धौ शरणमन्विच्छ कृपणा: फलहेतव: ॥ 49॥
dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya
buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ
Meaning --
Selfish action is far lower than action with intellectual
equanimity, O Dhananjaya. Seek refuge in the knowledge of
equanimity. Pitiable are those who are motivated
by fruits of actions.
In shloka 39, Bhagavan mentioned about the Buddhi
yoga, which means the yoga of the intellect. When we work with such wisdom, we
get relieved from the bondage of action or karma. After mentioning about it, Sri
Krishna guided us to the converging thoughts, then having quality thoughts,
then attaining focus of mind with equanimity, then came the ultimate knowledge
of giving up the fruits of action in order to maximize the righteousness of our
karmas.
Here Sri Krishna goes on to advise Arjuna to
move a little higher in his internal motivation while heading towards performing
his karmas. Bhagavan affirms that the people who do their swa-dharmas only for
attaining heavenly pleasures are actually misers. They tend to cultivate only
selfish goals which will eventually destabilize the righteousness in the
society and humanity.
The word kripana (miserly) has been used here to denote the
self-centered people. The Srimad Bhāgavatam describe a kripana as “those who think that the ultimate reality
consists only of sense objects produced from the material energy. Also, a kripana is one who has no control over the senses.”
Those who move to higher levels of
consciousness through intellectual equanimity, they slowly but naturally give
up the desire for enjoying the fruits of work. This will enable them to do more
karmas with a steadfast attitude which will eventually produce better results
to the benefit of mankind; for example service to the poor and needy.
Till now Sri Krishna explained the attributes
of selfless actions while maintaining equanimity of mind. In this shloka, Bhagavan
gives a glance to those people who act with a selfish motive. If we truly practice equanimity of mind while
performing actions, we will respond to the situation using our intellect and
not our emotions. Therefore we will not do something impulsive and destructive which
may adversely affect the results. Therefore, the knowledge of Buddhi & Karma
yoga encourages us to gradually change our approach to embrace the unselfish
way of act, and maintain equanimity of mind while performing actions.
ഹേ ധനഞ്ജയ, സ്വാർത്ഥകർമ്മങ്ങൾ ബൗദ്ധിക സമത്വത്തിലുള്ള
പ്രവർത്തനത്തേക്കാൾ വളരെ താണനിലയിലുള്ളതാണ്. സമഭാവത്തിലുള്ള അറിവിൽ അഭയം തേടുക. തരംതാണവരാണ്
കർമ്മഫലങ്ങളിൽ പ്രചോദിതരാകുന്നത്.
Shlokam | 2.50
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |
तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् ॥ 50॥
buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite
tasmād yogāya yujyasva yogaḥ karmasu kauśhalam
Meaning --
One who is prepared
with equanimity in life, abandons both virtue and sin. Thus, stay established
in yoga; yoga results in the art of functioning proficiently.
Sri Krishna explains that while doing a karma by
abandoning the personal incentives, there is no reduction in the quality of our
work; instead we become even more skillful than before. Here we can feel the
nectar of Bhagavan’s life science teaching. As mentioned earlier, the teaching
of Bhagavad Gita doesn’t leave a doubt in reader’s mind. That is because Bhagavan
as well as Maharshi Veda Vyasa take every life situation in its true nature and
close the subject comprehensively in three states of sthoola, sookshma and kaarana
levels of consciousness.
In this shloka, Sri Krishna tells Arjuna that
if one follows the path of Karma yoga, that means if you perform your swa-dharma
with equanimity, he doesn’t need to worry about whether it’s a virtue or a sin;
we go beyond those basic concepts. More clearly, when we begin to detach
ourselves from the results or fruits of our actions, there is already a
detachment from the virtue and sin. It is like the story of grapes who don’t
incur virtue or sin, they simply perform swa-dharma of being there as grapes
whether or not they are converted into virtuous juice or sinful vine.
Earlier, we studied the definition of yoga as “equanimity
of mind during the performance of action”. Bhagavan says now that when one sustains
equanimity of mind at all times, the actions become flawless since there is clear
thoughtfulness and absolute intelligibility, without any diverging thoughts and
reasons. Naturally there is nothing to worry about the results which will be always
advantageous and encouraging.
In the approaching shlokas, Bhagavan will bring
in more wisdom in order to comprehend the science of equanimity of mind.
ജീവിതത്തിൽ സമത്വത്തോടെ കർമ്മം ചെയ്യാൻ തയ്യാറായ ഒരാൾ
പുണ്യവും പാപവും ഉപേക്ഷിക്കുന്നു. അങ്ങനെ കർമ്മയോഗത്തിൽ ഉറച്ചുനിൽക്കുക; ഇങ്ങനെ യോഗാധിഷ്ഠിതമായി
കർമ്മഫലബന്ധമില്ലാത്ത സാമർത്ഥ്യത്തെയാണ് കർമ്മയോഗം എന്ന് പറയുന്നത്.
Shlokam | 2.51
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: |
जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् ॥ 51॥
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ
janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam
Meaning --
The wise people who unite sense of equanimity with intellect,
give up the attachment to the fruits of actions. By working in such
consciousness, they get freed from cycle of life and death and attain the state
of being immaculate.
With this shloka, Sri Krishna completes the summary
to Karma yoga in this chapter 2. Here, He tells us that one who persistently performs
Karma yoga, frees himself from the embarrassments out of attachment to the birth
in this life. This gives an extensive insight to the readers about having the
equanimity of intellectual thoughts while performing the swa-dharmas.
The Srimad Maha Bhāgavatam states:
“Most of the people engross in amassing
material wealth in order to become happy, but never become satisfied. Over a
period of time this routine life intensify the unhappiness.” As a result, almost
everyone in this world is unhappy. Some suffer from the miseries of their own
body and mind; others are distressed by their family members and relatives; some
suffer from insufficient wealth to meet up the ever growing necessities of
life. Always the unhappy people imagine that the people ahead of them are happy
in their life and that makes the condition even worse.
Now if we summarize the four knowledge areas of
basic Karma yoga as per Bhagavan, it will be as follows:
1. Karma yoga is the performance of actions
with equanimity of mind.
2. Reduce thoughts of material objects and have
un-agitated focus on our swa-dharma
3. Improve quality of thoughts by removing
extremes of attachment and hatred
4. Perform karmas with focus on present and
never attach with the fruits of actions
Shlokam | 2.52
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ 52॥
yadā te moha-kalilaṁ buddhir vyatitariṣhyati
tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
Meaning --
When your intellect goes beyond the obscuration of delusion, then you will acquire dispassion for what has
to be heard and what has
been heard.
Yadā Te moha-kalilaṁ; this is how this shloka starts. As mentioned
in the prior shloka, Bhagavan concluded the summary of Karma Yoga and now He
introduces a word called “moha”; literally meaning, “Delusion” or “maaya” to be
precise. This is actually not the first time that Sri Krishna implies about Arjuna’s
delusion till now, He used this in the very first shloka Bhagavan spoke in the Gita,
when Arjuna started behaving strange and all of a sudden started giving up his
confidence; that time Bhagavan asked “kutastvā kaśhmalamidaṁ viṣhame samupasthitam, Arjuna”! It means; “O
Arjuna, how has this obsession arisen in you in this time of crisis?”
By the word “kaśhmalamidaṁ vishamam”, Bhagavan implied the same
opaqueness of delusion or “moha-kalilaṁ” means a “hazardous situation due to delusion
or maaya”. As Lord Krishna moves from the summary of Karma Yoga to another
important section, He makes sure that there is an introduction given to the
next topic with absolute connection to what all we discussed till now but at
the same time deep rooted to the basic issue of Arjuna’s grief in the
battlefield.
Now in this shloka and the next, Bhagavan will
test our own progress in this spiritual path. He categorically establishes that
the consistent performance of Karma Yoga will lead us to the equanimity of
senses which helps us to feel non-attachment to hearing about any hot issue. Though
Sri Krishna uses only about “hearing”, the idea here is about seeing, touching,
feeling and smelling also, that means any topic that comes to our senses.
A poetic phrase “moha-kalilaṁ” – quagmire or obscuration of delusion – is
used here. What exactly is moha or delusion? Moha or on a higher plane, maaya
refers to the error of pursuing of the material world as a source of heavenly
or ultimate happiness, as opposed to realizing the eternal essence which
pervades everywhere and inside everyone as same. Therefore, as one practices
equanimity and moves ahead on the spiritual path, the material world slowly
loses appeal, that is referred as “gantāsi nirvedaṁ”.
നിന്റെ ബുദ്ധി, മായയുടെ അഥവാ വ്യാമോഹത്തിന്റെ അവ്യക്തതയ്ക്കപ്പുറത്തേക്ക് കടന്നുപോകുമ്പോൾ,
കേട്ടുകഴിഞ്ഞതും ഇനി കേൾക്കേണ്ടതുമായ കാര്യങ്ങളിൽ നിനക്ക് വിവേകത്തോടെയുള്ള നിസ്സംഗം
കൈവന്നിടും.
Shlokam | 2.53
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥53॥
śhruti-vipratipannā te yadā sthāsyati niśhchalā
samādhāv-achalā buddhis tadā yogam avāpsyasi
Meaning --
When your intellect, confused by what is heard, remains
steady and stays grounded in equanimity, then you shall attain the state of yoga.
Śhruti-vipratipannā te; this is how this shloka
starts. As
mentioned in the prior shloka, this one also is a test dose from Bhagavan on
the reader’s spiritual awareness after completing close to one hundred shlokas
in chapter 1 and 2 till now. Lord Krishna begins with what one hears from the Vedic
doctrines and the real contents of them. We read, write, learn, preach, advice,
and reflect a lot of knowledge from many sources around us. Bhagavan says all
these are creating confusion in Arjuna’s intellect as the mind is not ready to
accept all these wisdom quotes. So, in order to make the mind prepared to
receive the ultimate knowledge, Arjuna’s intellect needs to get in tandem with
the sources. Bhagavan guides all of us for that ultimate goal of attaining the steadfastness
with un-agitated thought process and focus of mind without attachment to the fruitive
results of the material world.
Sri Krishna uses the word samādhāu-achalā in
this verse, to refer to the state of steadfastness in divine consciousness. The
word samādhi has been formed from the roots “sam” (equipoise) and “dhi”
(intellect), meaning, “a state of complete steadiness of the intellect.” One
who is steadfast in the higher consciousness, unaffected by material
allurements attains that state of Samādhi, or perfect yoga or ultimate union
with the eternal essence, that is atma.
The previous shloka described an advanced stage
of yoga, as a state of equanimity, going beyond the opaqueness of moha. In this
shloka, Sri Krishna indicates the final stage of yoga where the intellect never
loses its grounding or the one who attains the yoga state will become steadfast
to whatever life situations happen.
Till now, after traveling a lot with the flow
of nectar from Bhagavan, we the readers will definitely have several doubts or
queries formed in our thoughts. What is samādhi, what is steadfastness or nishchala-achala,
and so on? Arjuna also had the same situation when he finally opened up his
mouth and asked a doubt. That’s the next shloka which ultimately made the
concluding part of Chapter 2. Shloka 55 onwards Bhagavan’s nectar of ultimate wisdom
begins to flow when He explains the nature and attributes of steadfastness or “sthithaprajnha”.
Shlokam | 2.54
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् ॥ 54॥
arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
Meaning --
Arjuna said:
What is the description of a person of steady wisdom, one
who is established in equanimity, O Keshava? How does that person of steady intellect speak? How does
he sit? How does he walk?
Sthita-prajñasya, samādhi-sthasya and sthita-dhīḥi are the main attributes of a perfect yoga
that we can take away from this shloka which is a doubt from Arjuna after
hearing a very long lecture by Lord Krishna on various states of Buddhi, Atma
and Karma.
In this shloka, Arjuna opens up his mouth after
a long time in the midst of utmost grief in the middle of the battleground. The
last time Arjuna talked was in shloka 8 of this chapter 2 when he expressed a
deep anguish and a panic attack. Arjuna said that he could not
find any method of dispelling his burning distress that is withering his
senses. Now after 48 shlokas wherein Bhagavan provided immaculate teachings of
how we can avoid distress of senses, Arjuna by addressing O Keshava, that means
the slayer of horse demon Keshi; the extremely thoughtful
question posed by him tells us that his mind has now calmed down, and that he
has been following the teaching meticulously.
After listening a long lecture on the focus of
mind, converging thoughts, sense of equanimity, union of steadfast intellect
with ultimate consciousness and so on, Arjuna now wants to know how he could follow
that person who is always established in equanimity, here called a “sthithaprajnha”
or a person of steady wisdom.
The descriptions sthithaprajnha (one with steady
intellect) and samādhi-stha (situated in divine consciousness) apply to highly tolerant
persons. Arjuna is now very curious to know the nature of the mind of a person
who is in this state. Additionally he wishes to know how this divine state of
mind manifests in a person’s behavior. Beginning with this verse, Arjuna asks Sri
Krishna sixteen sets of questions. In response, Bhagavan reveals the deepest
secrets of karma yoga, jnana yoga and bhakti yoga, and so on. The sixteen sets
of questions asked by Arjuna are scattered in the remaining sixteen chapters of
Srimad Bhagavad Gita.
അല്ലയോ കേശവാ, അങ്ങനെ സമാധിയിൽ നിലയുറപ്പിച്ച ഒരു
സ്ഥിതപ്രജ്ഞന്റെ വിവരണം എങ്ങനെയാണ്? സ്ഥിരമായ ബുദ്ധിയുള്ള ആ വ്യക്തി എങ്ങനെ സംസാരിക്കും?
അദ്ദേഹം എങ്ങനെ ഇരിക്കും? എങ്ങനെ നടക്കും?
Shlokam | 2.55
श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते ॥55॥
śhrī bhagavān uvācha
prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate
Meaning --
The Supreme Lord said:
O Partha, when one removes
all self-interested desires and cravings of the senses that give grief to the
mind, and becomes satisfied in the consciousness of the self, such a person is said
to be having steady intellect and wisdom, that person is sthithaprajnha.
Ātmanyevātmanā tushtah; this is the main take away from this shloka.
This means “self-satisfied with one’s own self”. Some may feel a bit of
self-centric energy with that phrase but the right meaning what Bhagavan puts
forward is way beyond that low-level thinking. Now how He explains and how we
comprehend are the most important aspects of this Gita teaching.
From this shloka onwards, Sri Krishna chronologically
explains the attributes which can knock off the balance of our state of
equanimity. If we closely observe these elements, and continue to be conscious
and mindful when we bump into any of them, they can never destabilize our emotional
balance and intellectual equanimity. This and the next 6 shlokas till shloka 61
explains the attributes related to the person described as “sthithaprajnha”. All
the remaining shlokas of this chapter till 72 contain the utmost practical life
science which the scholars consider as the most important part of the entire Gita.
Bhagavan says that a man of steady wisdom is
one who has learned to give up all selfish desires. This shloka demands us to
closely examine our sensory inclinations as well as our physical or heavenly desires.
Since “sthithaprajnha” has extinguished all his selfish desires, he is always
content and does not need to rush out into the world of material objects. This
is because he has realized his association with the ultimate eternal essence,
which pervades the entire universe and therefore is always complete and
content. Therefore, he will be “self-satisfied in his own self”, as this shloka
points out.
So in summary the first attribute to a sthithaprajnha
is: “He is the one who leaves behind the attachments to worldly subjects and
cravings and who concentrates in equanimity with consciousness: means he is
self-contended”.
ശ്രീ ഭഗവാൻ പറഞ്ഞു:
ഹേ പാർത്ഥാ, മനസ്സിന് ദുഃഖം നൽകുന്ന
ഇന്ദ്രിയങ്ങളുടെ എല്ലാ താൽപ്പര്യങ്ങളേയും മോഹങ്ങളേയും ഉപേക്ഷിയ്ക്കുകയും സ്വയം ബോധത്തിൽ
പൂർണ്ണസംതൃപ്തമാവുകയും ചെയ്യുന്ന വ്യക്തിയ്ക്ക് സ്ഥിരതയുള്ള ബുദ്ധിയും ജ്ഞാനവും ഉണ്ടെന്ന്
പറയപ്പെടുന്നു, ആ വ്യക്തിയാണ് സ്ഥിതപ്രജ്ഞൻ.
Shlokam | 2.56
दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते ॥ 56॥
uḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate
Meaning --
The one whose mind is
not distressed in grief, and remains with equipoise in delight, and is free
from addiction, fear and anger; that contemplative person is said to be with
steady intellect, or a sthithaprajnha.
Sri Krishna continues providing to us the
aspects that can knock off balance of our steady intellect and focused thought
process. In this shloka, Bhagavan says that the person of steady intellect does
not let joy or sorrow upset his state of equanimity.
vīta-rāga-bhaya-krodhaḥ; In this verse, Sri Krishna describes sages of
steady wisdom as: 1) Vīta rāga—they give up craving for attachment to pleasure,
2) Vīta bhaya—they remain free from fear, 3) Vīta krodha—they are devoid of
anger. This shloka is an introduction to one of the most important lessons of
life science which describes the total collapse of a personality. These three
main attributes, that is, raga, bhaya and krodha are the critical elements for
anyone’s downfall in life. This will be further discussed in the upcoming
shlokas.
In terms of the pain that comes to our minds; more
than the current pain, it is the recollections of bygone pain and anxieties of forthcoming
pain that invite the grief in our minds. But when the mind drops the past injuries
and future worries and the intellect has a better environment to deal with the present-day
responsiveness, then the degree of distressful burning remarkably marginalized
to a controllable situation. This can be achieved by persistent contemplation
which is an attribute of the person with steady intellect and wisdom, that is, sthithaprajnha.
On the other hand, if the mind craves for heavenly
desires, it runs to the sensory pleasures, which ultimately take us away from the
steady state of contemplation. So a sage or a learnt person of steady wisdom is
the one who does not allow the mind to crave for physical longings or cry for griefs.
Further, a sthithaprajnha does not permit the mind to surrender to the compulsions
arising out of fear and anger. In this way, the mind follows the path of the steady
intellect which contemplates every situation; be it good or bad.
So in summary the second attribute to a
sthithaprajnha is: “He is not bothered about the twin effects; sorrows or reasons
of grief and happiness or reasons of joy and attachments-anger-fear: means he
is self-controlled”.
മനസ്സ് ദുഃഖത്തിൽ നടുങ്ങാതിരിക്കുകയും ആനന്ദത്തിൽ
സമർത്ഥനായി തുടരുകയും ആസക്തി, ഭയം, കോപം എന്നിവയിൽ നിന്ന് മുക്തനാകുകയും ചെയ്യുന്ന
ധ്യാനാത്മകനായ സ്ഥിരതയുള്ള ബുദ്ധിയോടുകൂടിയ വ്യക്തി സ്ഥിതപ്രജ്ഞൻ എന്ന് പറയപ്പെടുന്നു.
Shlokam | 2.57
य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥
57॥
yaḥ sarvatrānabhisnehas tat tat prāpya
śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā
Meaning --
A person who remains unaffected
in every situation, and who is not overjoyed in gain, and is not dejected in
loss, is said to have steady wisdom or sthithaprajnha.
In the prior shloka, we encountered with the
person of steady intellect and wisdom who responds to joyful and sorrowful circumstances
in equanimity. In this shloka, Sri Krishna describes how that person behaves in
a situation where he finds good or evil and gain or loss. Bhagavan takes all
the twin effects that a man can encounter within his lifetime. Ultimately,
whoever shows the courage, steady intellect and wisdom to control and respond
with equanimity, emerges as the ultimate winner; he is described as sthithaprajnha.
“Śhubhāśhubham & nābhinandati na dveṣhṭi” are the two twin effects that have been
described in this shloka. Anabhisnehah is the key word here; this means
non-attached. Here Bhagavan is very clear that the person with the steady
wisdom and intellect, guides and controls his sensory actions and mindful desires
within the limits of balanced delight and dejection whether or not the
situation is virtuous or profoundly evil.
He who is without attachment, who does not
rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed
in perfect knowledge. There is always some confusion in the physical world
which can put us into virtue or evil at any point of time. One who is not
agitated by such material disorders, who is unaffected by good and evil, attains
the state of equanimity in all circumstances. This material world is full of
duality. But one who is fixed in his focus and intellectual consciousness, is
not affected by good and evil because he is well aware of the eternal essence, which
pervades in everyone and everywhere. Such equipoise consciousness is called,
technically, “samādhi”.
So in summary, the third attribute to a
sthithaprajnha is: “He is totally concentrated in the atma and is not worried or
overconfident about good and bad, which he knows that happens without affection:
this means he is self-balanced”.
എല്ലാ സാഹചര്യങ്ങളിലും യാതൊരു ആസക്തിയുമില്ലാതെയും,
നേട്ടത്തിൽ അമിതമായി സന്തോഷിക്കാതെയും, നഷ്ടത്തിൽ നിരാശപ്പെടാതെയും തുടരുന്ന വ്യക്തിക്ക്
സ്ഥിരതയുള്ള ജ്ഞാനം ഉണ്ടെന്ന് പറയപ്പെടുന്നു, ആ വ്യക്തിയെ സ്ഥിതപ്രജ്ഞൻ എന്ന് പറയുന്നു.
Shlokam | 2.58
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
॥ 58॥
yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
Meaning --
The person who is able to pull out the senses
from the sensory objects, like a tortoise withdraws its limbs into its shell, he is said to have
steady intellect and wisdom or sthithaprajnha.
Trying to satisfy the desires of the mind
controlled by five senses by supplying them with their desired objects is like attempting
to put out a fire by pouring butter on it. The fire may be overpowered for a
moment, but then it flares up with multiplied force. The Shrimad Bhāgavatam
states that desires never quit just by fulfilling them; they return with more intensity.
“Pleasing the desires of the senses does not quench them, just as offering
oblations of butter in the fire does not turn off the fire; instead, it makes
the fire intensify more.”
Indriyāṇīndriyārthebhyah is the key word here. In the
last 3 shlokas Sri Krishna explained about the attributes which destabilize our
sense of equanimity: that means, joy, sorrow, gain and loss. But what if, we encounter
one of these factors in our lives? That’s the scenario of this shloka. Bhagavan
advises us to bring our intellect into the scene very openly, and attempt to
withdraw our senses from the addictions that destabilize our minds.
There is an example on 5 animals and their
weaknesses explained in Vivekachoodamani by Adi Shankaracharya. It says that most animals have one sense organ
as their weakness. The deer has sound or ears, the elephant has touch or its
skin, the firefly has sight or its eyes, the fish has taste or its tongue, and
the bee has smell or its nose as their weaknesses. As we all know, if a firefly
sees fire, it loses all control and flies straight into the fire. So as human
beings have all five senses as their weaknesses, control over the senses
towards the sensory addictions is of utmost importance.
So in summary, the fourth attribute to a
sthithaprajnha is: “He withdraws the sense organs thereby give the mind control
to his steady intellect: this means he becomes self-resilient”.
ആമ അഥവാ കൂർമ്മം അതിന്റെ കൈകാലുകൾ പുറന്തോടിനുള്ളിലേയ്ക്ക്
പിൻവലിക്കുന്നത് പോലെ, ഇന്ദ്രിയധാരണകളിൽ നിന്ന് ഇന്ദ്രിയങ്ങളെ മാറ്റിനിർത്താൻ കഴിവുള്ള
വ്യക്തിക്ക് സ്ഥിരതയുള്ള ബുദ്ധിയും വിവേകവും
ഉണ്ടെന്ന് പറയപ്പെടുന്നു, അഥവാ ആ വ്യക്തിയാണ് സ്ഥിതപ്രജ്ഞൻ.
Shlokam | 2.59
विषया विनिवर्तन्ते निराहारस्य देहिन: |
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ 59॥
viṣhayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate
Meaning --
Aspirants or sadhakas may confine the senses from their objects of worldly pleasures, but the taste or vasana for the sense objects remains. However, this taste also can be given up
by realizing the Supreme that is Param
or Brahma.
This shloka is another milestone in the path of
Bhagavad Gita. Bhagavan explained about the various attributes or factors that destabilize
our steady intellect and wisdom which give wrong indications to our minds. Sri Krishna
then described our plan of action in case we encounter such addictive factors
in life and how to create the sense of detachment or self-resilience to our sensory
addictions. This shloka examines the scenario of what happens when we fail to
control our sensory pleasures even after our honest attempts or resilience.
There are three important words in this shloka
that require a close watch: nirāhārasya, rasa-varjaṁ & paraṁ dṛiṣhṭvā are those words. When we have a weakness of
eating a lot, we tend to control the intake of food thereby we try to overpower
that sensory pleasure. On a straight word meaning, that is the description of nirāhāra. But though we try our maximum
to restrain the intake of food, the related vasana, the taste remains with us which
can trigger this addiction at any later stage with severe intensity. The only
solution in front of us is rasa-varjaṁ. But is it easy to completely conquer that vasana;
answer is absolutely no! So what is the way forward?
If we have strong tendencies or vasanas towards
any object, person or situation, the “taste” of that factor will keep bustling in
our minds. By this shloka, Sri Krishna teaches how to successfully remove our
strong addictions, which is one of the principal objectives of Gita teaching. Bhagavan
says that the taste or vasana also diminishes when we “realize the absolute or
supreme” which is nothing but the eternal essence that pervades in everyone and
everywhere, or more clearly the Brahma or Atma; paraṁ dṛiṣhṭvā thus, explained. Bhagavad Gita doesn’t call for a mere overpowering
of cravings, Gita teaches the most practical way of sublimation of desires by rerouting
to the supreme. Sri Ramakrishna Paramahamsa once said: “Devotion is love for
the highest; and the lowest shall fall away by itself.”
So in summary, the fifth attribute to a
sthithaprajnha is: “He not only detaches from the sensory objects but sublimes his
tastes to the eternal essence: this means he is self-realized”.
ഭക്തരായ സാധകർ അവരുടെ ലൗകിക ആനന്ദങ്ങളിൽ നിന്ന് ഇന്ദ്രിയങ്ങളെ
ഒതുക്കി നിർത്തിയേക്കാം, എന്നാൽ ഇന്ദ്രിയവസ്തുക്കളിലുള്ള വാസനകൾ അവശേഷിക്കുന്നു. എന്നിരുന്നാലും,
പരമമായ ബ്രഹ്മത്തെ തിരിച്ചറിഞ്ഞുകൊണ്ട് ഈ വാസനകളെയും ഉപേക്ഷിക്കാൻ സാധിക്കും. ഈ സാധകനെയും
സ്ഥിതപ്രജ്ഞൻ എന്ന് വിളിക്കുന്നു.
Shlokam | 2.60
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: |
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: ॥ 60॥
yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ
Meaning --
O Kaunteya, the senses are so powerful and turbulent that
they can redirect the mind against the will, even if that person is practicing detachment
of fruits of karma and mindful self-control.
This shloka is one of the special verses by
which Maharshi Veda Vyasa used no sugar coating in order to imply the naked
truth of life science. Here the talk is about the ultimate behaviour of our
senses. Till now we discussed about how to have positive frame of mind, good
thoughts, less thoughts, steady wisdom and intellect, detachments from fruits
of actions, readiness to carry on with karmas as per our swa-dharmas, reduce
the cravings toward heavenly pleasures, self-control over twin effects, having
no affection on worldly affairs, self-resilience by withdrawing the senses, subliming
the sensory objects to the supreme and so on.
But the ultimate fact is that the senses are
like wild horses that have been newly yoked. They are impulsive and wild, and
hence, chastising them is a vital fight the sadhakas have to fight within. Hence
one should carefully make every effort to train the lenient senses, otherwise
they have the power to disrupt and disorganize the spiritual progress of even
the well-disciplined sages.
In other words, one may practice controlling his
senses for a long time. That person can become an advanced practitioner through
years of meticulousness and determination. He may conclude also that all of his
desires and vasanas have been overpowered. But the senses and the mind are so
powerful and extremely clever; they will wait for months, years or even decades,
and then generate a thought that can trigger to destabilize the equanimity of
intellect and wisdom. Therefore, it is not sufficient to control our actions in
order to uphold equanimity, we have to remain alert and watch our thoughts continuously
in order to overpower the sensory addictions.
So in summary, the sixth attribute to a
sthithaprajnha is: “He who meticulously remain alert and uphold the equanimity throughout
the lifecycle; overpowers his senses: this means he is self-disciplined”.
Shlokam | 2.61
तानि सर्वाणि संयम्य युक्त आसीत मत्पर: |
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता
॥ 61॥
tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ
vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā
Meaning --
A disciplined person shall
restrain all his senses and sit with devotion to Me. Having brought the senses
under control, he is said to have steady intellect and wisdom, the sthithaprajnha.
This shloka is in continuation to the previous
one, which described about the self-disciplined person who remains alert throughout
his lifetime in order to have self-control over his senses. This shloka is the
last one in the set of sthithaprajnha attributes which started from shloka 2-55.
“Yukta
āsīta mat-paraḥ” is the key statement in this shloka which has
got a very far reaching meaning in terms of the entire Bhagavad Gita. The most
unique thing in this statement is that Sri Krishna uses the word “mat means me
& paraḥ means devoted”. In other words, Bhagavan wants
Arjuna to sublime the sensory objects as well as vasanas to a higher goal which
can be the eternal essence that we discussed in length earlier. From now
onwards the concluding part of chapter -2 Sankhya Yoga starts till the last
shloka 72.
In the previous shloka, Sri Krishna described
how the wild senses can destabilize the mind while alertness falls. In this
shloka, Bhagavan provides a final remedy to avoid such a collapse: set a goal
that is higher than yourself, and channel your mind and your senses towards
that higher goal. The senses, along with the mind, will detach from material
objects only when they are redirected to a higher goal. Otherwise, we end up
forcibly suppressing the senses, which we all know is not healthy and
practically not possible.
This shloka also hints at the topic of
meditation, which is a disciplined technique of setting the mind and thoughts
to a higher objective. In meditation, an individual sits down and steadily directs
his consciousness to a single point. This is the ultimate eternal essence which
pervades everywhere and in everyone. Ultimately it’s the journey of conquering
one’s senses, who becomes “jitendriya”.
So in summary, the seventh and the last
attribute to a sthithaprajnha is: “He who sublimes the sensory objects and pleasures
to the supreme with devotion; conquers his senses: this means he is self-elevated”.
ജീവിതത്തിൽ തികഞ്ഞ അച്ചടക്കമുള്ള ഒരു വ്യക്തി തന്റെ
എല്ലാ ഇന്ദ്രിയങ്ങളെയും നിയന്ത്രിക്കുകയും എന്നിൽ ഭക്തിയോടുകൂടി ഇരിക്കുകയും ചെയ്യും.
അങ്ങനെ ജിതേന്ദ്രിയനായവന് സ്ഥിരമായ ബുദ്ധിയും വിവേകവുമുണ്ടെന്ന് പറയപ്പെടുന്നു, അഥവാ
സ്ഥിതപ്രജ്ഞൻ എന്ന് വിളിക്കുന്നു.
Shlokam | 2.62 & 2.63
ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते |
सङ्गात्सञ्जायते
काम: कामात्क्रोधोऽभिजायते ॥ 62॥
क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: |
स्मृतिभ्रंशाद्
बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ 63॥
dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate;
saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate |
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ;
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati ||
Meaning --
- When a person repeatedly contemplates about pleasure objects, attachment for those objects rises. From attachment is born desire, and from desire is born anger.
- From anger comes delusion, from delusion comes loss of memory, from loss of memory comes destruction of intellect, and once the intellect is destroyed, person perishes.
Immediately after describing in length
regarding the attributes of a person of steady intellect and wisdom or
sthithaprajnha, Sri Krishna turns to the impact of the scenario in case the
correct procedure is not followed by a person or if he follows a wrong
procedure. These two shlokas have a paramount importance in the entire Gita as
they deal with the basic and ultimate psychological approach of human beings
that was followed in Vedic studies.
“Dhyāyato viṣhayān puṁsaḥ” to “buddhi-nāśhāt praṇaśhyati” is the journey of these two shlokas
very popularly known as “the ladder of fall”. They demonstrate how one simple
thought or a miniature desire can lead to the complete downfall or disgrace of
an individual. Here is the entire sequence of events as mentioned in the two
shlokas:
Constant thinking of material objects ->
attachment -> desire -> anger -> delusion -> loss of memory ->
destruction of intellect -> person perishes.
The message here is that constant pondering and
planning about pleasure giving objects ultimately leads to destabilizing of our
equanimity, hence to be avoided.
Another important emotion is anger. Anger
weakens the ability to take right decisions, just as the morning mist creates a
blurred layer on the sunshine. People commit blunders when they get angry which
leads to regrets later, as the intellect gets blinded by the surge of reactions
or sensations. The downward journey through the ladder of fall from divinity to
sinfulness is being explained here opening with contemplation on the sense
objects to the annihilation of the intellect.
- ഒരു വ്യക്തി വസ്തുക്കളിലെ ആനന്ദവിഷയങ്ങളെക്കുറിച്ച് ആവർത്തിച്ച് ചിന്തിക്കുമ്പോൾ, ആ വസ്തുക്കളോടുള്ള അഭിരുചി ഉയരുന്നു. ഇത്തരം ആഗ്രഹങ്ങളിൽ നിന്ന് മോഹവും മോഹത്തിൽ നിന്ന് കോപവും ജനിക്കുന്നു.
Shlokam | 2.64
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ 64॥
rāga-dveṣha-viyuktaistu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam
adhigachchhati
Meaning --
- A person who controls the mind, and is free from attachment and aversion, even if works with objects of the senses, reaches God’s Grace.
This shloka is a continuation to the previous
two shlokas wherein we saw the attributes of “the ladder of fall”. We understood
how a minimal thought with slightest of attachment to sensory pleasures can push
a person into the eventual collapse or disgrace. This shloka deals with the
scenario of how the disgrace can change to God’s grace.
The entire downward ladder bringing someone to disaster
is actually starting with the contemplation of happiness in sense objects. The
question arises here is that, in this material world “is it really possible or
practical to completely abandon the happiness towards sense objects?” The
answer is a big “NO”! So what is the solution? That is the importance of Gita
teachings. Sri Krishna shall introduce an issue with the entire description of its
attributes and immediately provide the solution to overcome that issue.
Here is the sequence of events as mentioned in this
shloka: Bring our senses and mind under control -> we avoid the attachment
and aversion -> we can deal with the material world without any worry -> our
minds become tranquil -> our intellect becomes steady -> we don’t get
attacked by sorrow -> we slowly but steadily attains the God’s Grace.
In other words, if we carefully contemplate the
sequence of events related to “ladder of fall”, we can reflect the reverse of
the disgrace to the God’s grace. It starts with the perishing of a personality.
It happens with the destruction of intellect. So our prime motive should be to
protect and save our intellect from the attacks to destroy it from all sorts of
negative attributes, we have to be ever vigilant and prepared to take corrective
actions. The intellect is destroyed by the loss of memory out of delusion. This
is exactly what happened to Arjuna at this point of time. Now the delusion came
from either anger or greed prompted by heavenly desires. We must find ways to
avoid or lessen the effects of both anger and greed, which means to control our
undue desires. That is possible only if we cut short the attachments to the
sensory pleasures and related material objects. That is done by avoiding our
constant thinking about the heavenly joy and luxuries. This is possible only if
we contemplate the equanimity with steady intellect and wisdom. In this upward
spiritual path or ladder, we are assured to attain the God’s Grace.
- മനസ്സിനെ നിയന്ത്രിക്കുകയും രാഗത്തിൽ നിന്നും ദ്വേഷത്തിൽ നിന്നും വിമുക്തമാവുകയും ചെയ്യുന്ന ഒരു വ്യക്തി, ഇന്ദ്രിയാനന്ദ വസ്തുക്കളുമായി ഇടപഴകിയാലും, പരിപൂർണ്ണ ശാന്തത അഥവാ ദൈവകൃപയിൽ എത്തിച്ചേരുന്നു.
Shlokam | 2.65
प्रसादे सर्वदु:खानां हानिरस्योपजायते |
प्रसन्नचेतसो ह्याशु बुद्धि: पर्यवतिष्ठते ॥ 65॥
prasāde sarva-duḥkhānāṁ hānir asyopajāyate
prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate
Meaning --
By divine grace comes the peace in which all sorrows end; the intellect and wisdom of such a person of tranquil mind soon becomes firmly
established.
Sri Krishna after describing the swa-dharma, sensory
attachments, karma, fruits of actions, focus of mind, steady wisdom, buddhi-yoga, sthithaprajnha, total collapse of a person from a small thought, grace
of God, and so on, Bhagavan now explains what it looks like when a person
attains equanimity and steady wisdom. Sri Krishna relates the state of pure
equanimity to tranquility in which we feel the ultimate grace that is
attributed to divinity and complete freedom from grief. If we recall when we
started this chapter 2 after the first chapter which explains the state of
severe sorrow in Arjuna Vishaada Yogam, as now Bhagavan enters the final
shlokas of this chapter, the teaching reaches to the paramount knowledge level
wherein Sri Krishna opens up the eternal essence which pervades in everyone and
everywhere.
Grace is like a divine energy that abounds into
a person’s character. By grace, the God or the supreme atman, who is also “sat-chit-ānanda”,
donates the divine knowledge, divine love, and divine bliss. This is the state
of entrenchment of the intellect with steady focus, converged thought process
and tranquilizing wisdom.
So, if we continue to follow our swa-dharma,
and stay dedicated to a greater ideal, we can elevate ourselves to the state of
equanimity. That means our performance of swa-dharma has a sanitizing conclusion
or in other words, it is like a blaze that eliminates our undue heavenly
attachments or vasanas. As these downgrading desires burn away, our intellect
remains positioned in equanimity thereby our sorrows diminish. As our intellect
gets complete control, the mind becomes purer which invites the tranquility and
grace.
In shloka 8 of this chapter, a grieving Arjuna
pleaded to Bhagavan, “I can find no means of dispelling this distress that is
withering my senses. Even if I win a flourishing and supreme empire on the
earth, or gain dominance like the celestial gods, I will be unable to dissipate
this misery.” After 59 shlokas of absolutely clear and progressive advancement,
we reach the absolutely perfect answer to Arjuna’s misery. It is a beautiful journey
from the state of daunting distress to graceful tranquility.
പ്രസന്നവും ശാന്തവുമായ മനസ്സുള്ള ഒരു വ്യക്തിയുടെ
ബുദ്ധിയും വിവേകവും വേഗം തന്നെ ഉറച്ചുനിൽക്കും; അവ്വിധം ഈശ്വരകൃപയാൽ എല്ലാ സങ്കടങ്ങളും
അവസാനിക്കുന്ന തലം സംജാതമാകുന്നു.
Shlokam | 2.66
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |
न चाभावयत: शान्तिरशान्तस्य कुत: सुखम् ॥ 66॥
nāsti buddhir-ayuktasya na chāyuktasya bhāvanā
na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukhaṁ
Meaning --
A person with
uncontrolled mind and senses cannot focus on the intellect, only a steady
intellect can contemplate, and peace happens only after contemplation. How can
one become happy having no peace?
Sri Krishna extends the divine grace from the previous
shloka further but with a very simple and clear message that can be understood
without much reflection by everyone. Bhagavan describes what happens in a
day-to-day life in everyone’s lifecycle.
A person who has not learnt to discipline the
mind and senses can neither meditate upon a higher ideal nor experience the
divine bliss. When we remain engrossed in the gratification of the senses and
continue refusing to discipline the senses, will ultimately find the ladder of
fall towards the obvious collapse of character.
Bhagavan explains that the person who does not
focus his mind on equanimity but is more interested and engaged only in the sensory
satisfaction for his own heavenly pleasures, the Buddhi or the right character
that is attributed to the pure self never becomes steady. Therefore he fails in
the practice of meditation or contemplation on a higher ideal. A person who
cannot think of this divinity, there arises the desire for sense objects; in
him serenity does not arise. How can the blissful tranquility be generated in
him who is not serene but is attached to sense-objects?
The idea is that without the aid of this divine
grace or “prasada buddhi”, the effort
to control the senses by one’s will power alone will not see success. Sri Krishna
speaks again of the tragedy that happens when constant practice to control the
senses ends.
അനിയന്ത്രിതമായ മനസും ഇന്ദ്രിയങ്ങളുമുള്ള ഒരു വ്യക്തിക്ക്
ബുദ്ധിയിൽ ശ്രദ്ധ കേന്ദ്രീകരിക്കാൻ സാധിക്കില്ല, സ്ഥിരമായ ബുദ്ധിയിൽ മാത്രമേ ഭാവന ചെയ്യാൻ
കഴിയൂ, സമാധാനം ലഭിക്കുന്നത് നല്ല ചിന്തനത്തിലൂടെ മാത്രമാണ്. സമാധാനമില്ലാത്ത ഒരാൾ
എങ്ങനെ സന്തുഷ്ടനാകും?
Shlokam | 2.67
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ 67॥
indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate
tadasya harati prajñāṁ vāyur nāvam ivāmbhasi
Meaning --
Similar to a strong wind that disturbs a ship
in water, even one of the drifting senses overrides the mind and steals away the steady wisdom.
Sri Krishna continues to remind Arjuna about
the importance of mind control by limited attention to the sensory pleasures
and about the wrong practice of providing undue attachment to the sense objects.
These reminders seem to be of repetitive nature and the readers may feel why is
this much emphasis given to the subject. As mentioned earlier, that is the
importance of Gita teachings. Sri Krishna shall introduce an issue with the
entire description of its attributes and immediately provide the solution to
overcome that issue in a very elaborative manner according to the severity of
the issue in the life science.
As mentioned earlier there is an example on 5
animals and their weaknesses explained in Vivekachoodamani by Adi
Shankaracharya. It says that most
animals have one single sense organ as their weakness. The deer has sound or
ears, the elephant has touch or its skin, the firefly has sight or its eyes,
the fish has taste or its tongue, and the bee has smell or its nose as their
weaknesses. As we all know, if a firefly or an insect sees fire, it loses all
control and flies straight into the fire. So as human beings have all five
senses as their weaknesses, if we allow even one sense to lose control towards
the pleasing addictions; our total collapse is certain as a ship wandering in
the storm.
Bhagavan reminds that mere one sense organ can
cause complete destruction of our lives. The example given here is that of a
rudderless ship in the sea. It will go wherever the wind takes it, and in time,
eventually be destroyed. A rudderless ship has no clear direction and drifts
about without reaching its goals.
In the same way, just one sense organ – the eye
seeing something tantalizing, the ear hearing some gossip, the tongue tasting high
spirits – one sense organ can bring the mind under full obedience. In doing so,
it can take away the intellect’s capacity to guide the mind or attain the
steady wisdom.
കടലിൽ ഒരു തോണിയെ ഗതിമാറ്റുന്ന ശക്തമായ കാറ്റിനു സമാനമായി,
വഴിതെറ്റുന്ന ഇന്ദ്രിയങ്ങളിൽ ഒന്നു മാത്രമാണെങ്കിലും അത് മനസ്സിനെ മറികടന്ന് സ്ഥിരമായ
ജ്ഞാനത്തെ കവർന്നെടുക്കുന്നു.
Shlokam | 2.68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वश: |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
॥ 68॥
tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
Meaning --
Therefore, O mighty
armed warrior, Arjuna, the person who continuously restrains the senses from
objects, will have steady intellect and wisdom.
With this shloka, Sri Krishna concludes the
elaborate teaching on sthithaprajnha concept which describes in length about acquiring
steady wisdom and intellect by convergence of thoughts, control of sensory
pleasures and attaining the grace of eternal essence. This shloka comes in as
the ultimate summary of sthithaprajnha concept, focus of mind and sense control.
This is also re-emphasizing the message given in the shlokas 58 and 61.
If we recollect shloka 58, Bhagavan says, “the person who is able to pull out the senses from the sensory objects, like
a tortoise withdraws its limbs into its shell, he is said to have steady
intellect and wisdom”. Likewise in shloka 61, Sri Krishna
explained that “a disciplined person shall restrain all his senses and sit with
devotion to a higher ideal. Having brought the senses under control, he is said
to have steady intellect and wisdom”. So it is very clear that Bhagavan gives a
paramount importance to this topic and Maharshi Veda Vyasa chose to keep this
summary at the end of chapter 2 which is named as Saankhya Yogam. As mentioned
in the introduction before the first shloka, chapter 2 is considered to be the overall
summary of the entire Bhagavad Gita and a curtain raiser for the immaculate transfer
of wisdom for the chapters 3 to 18 which depict the three main streams of Vedic
doctrines in Karma, Jnana and Bhakti concepts.
If we condense the key messages so far it shall
be like this: The senses have the power to undermine the mind, and subsequently,
destroy the intellect’s fitness to attain the steady wisdom of the eternal essence.
The finest approach to regulate the senses is to practice one’s swa-dharma with
devotion to a higher ideal.
Sri Krishna says that if the intellect is cleansed
by spiritual knowledge, then the senses will be controlled; and when senses are
restrained, the intellect will not get diverted from attaining the divine
wisdom or God’s grace.
Here Sri Krishna addresses Arjuna as “maha baho”
which means “mighty armed warrior”. Bhagavan indirectly implies that it is not
the might of war lessons or weapons that makes a person stronger, but the
steady intellect and wisdom.
ശക്തനായ സായുധ യോദ്ധാവായ ഹേ അർജ്ജുനാ, അതിനാൽ ഇന്ദ്രിയങ്ങളെ
ആനന്ദ വസ്തുക്കളിൽ നിന്ന് നിരന്തരം തടയുന്ന ഒരു വ്യക്തിക്ക് സ്ഥിരമായ ബുദ്ധിയും വിവേകവും
ഉണ്ടായിരിക്കുന്നതാണ്.
Shlokam | 2.69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: ॥ 69॥
yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī
yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ
Meaning --
That which is night
for all beings, a steady intellectual person is awake in that. And that in
which all beings are awake, a contemplating person views as night.
As Sri Krishna comes closer to the conclusion
of Chapter 2, Maharshi Veda Vyasa uses all of his poetic excellence in the
remaining 4 shlokas including this. Since it has got many layers of meaning,
this shloka has been described by everyone according to their level of
understanding and reflection. In short, this also is a continuation of what Bhagavan
was explaining about the sensory attachments, steady intellect & wisdom, focus
of mind, contemplation, fruits of action, God’s grace, and so on.
Sri Krishna uses the “day” and the “night” metaphorically
in this shloka. Without going into a complicated explanation of the meaning,
let us understand that the day stands for knowledge in its pure form or ability
to contemplate and the night stands for one’s ignorance or attachment to the
sensory pleasures. So when the ignorant people sleep; or in other words, when
some people run after the ignorance of enjoying sensory pleasures, the people
who attained the steady wisdom or intellect will not fall into the fire of that
ignorance as we recollect the fate of fireflies. That means, the wise people
who got the idea of contemplating the acquired wisdom, do not sleep in the darkness
of ignorance.
On the other hand, when some people who sleep
in the darkness of their ignorance tend to lose the opportunity to attain the steady
wisdom thereby the intellect to contemplate at the equanimity level. At this
point of time the wise people use the opportunity and remain alert to control
the senses who otherwise go behind the heavenly pleasures all the time without
any control.
In this shloka, Sri Krishna is implying two
types of people: one group uphold the state of equanimity and the other group
remain in the ignorance or lack of steady wisdom. Both groups have to live in
this world of material objects, and both of them have to go through the lifecycle
and swa-dharmas. The key difference in both groups is their vision and readiness
to embrace the God’s grace that’s waiting each one of us when we have the
wisdom of equanimity.
മറ്റു ജീവജാലങ്ങൾക്ക് രാത്രിയായത് അഥവാ അജ്ഞാതമായത്,
സ്ഥിരതയുള്ള ഒരു സമർത്ഥൻ അതിൽ ഉണർന്നിരിക്കുന്നു. മറ്റു ജീവജാലങ്ങൾ ഭൗതിക കാര്യങ്ങളിൽ
ഉണർന്നിരിക്കുമ്പോൾ, ഭക്തിയോടെ മനനം ചെയ്യുന്ന വ്യക്തി അതിനെ രാത്രിയായി കാണുന്നു.
Shlokam | 2.70
आपूर्यमाणमचलप्रतिष्ठं समुद्रमाप: प्रविशन्ति यद्वत्
|
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति
न कामकामी ॥ 70॥
āpūryamāṇam achala-pratiṣhṭhaṁ; samudram āpaḥ praviśhanti yadvat
tadvat kāmā yaṁ praviśhanti sarve; sa śhāntim āpnoti na kāma-kāmī
Meaning --
Same as the ocean remains undisturbed by the never-ending flow of waters from rivers merging into it, likewise the steady intellectual who is unaffected despite the flow of pleasurable objects all around him; attains peace, and not the person who lives to satisfy the
never-ending desires.
As mentioned in the previous shloka, this one
also is a classic verse with Maharshi Veda Vyasa’s poetic excellence. Here, the
metaphorical explanation is about the person who is contemplating the divine wisdom
with steady intellect and focused thoughts. The comparison of that sort of a
person, a sthithaprajnha to be precise, is done with the ocean.
The ocean is matchless in its capacity to uphold
its undisturbed state, even when the whole rivers flow into it. All the rivers on
earth continuously flow into the ocean, which neither overspill nor get worn-out.
Sri Krishna uses the word “āpūryamāṇaṁ” (filled with water from all sides) to explain
that even if the rivers fill all their waters into the ocean, but the ocean
remain intact that will not overflow or become less in volume.
Here Sri Krishna provides the pictorial
description of the person with steady wisdom and intellect: a deep and vast ocean
that has many tributaries of water entering into it. No matter how many rivers arrive
in the ocean, irrespective of whether rivers enter smoothly or compellingly,
the ocean has the capacity to constantly endure tranquil and peaceful state. The
occasional storm and cyclones can disturb the ocean for a brief period but it
travels back to the equanimity very fast. Even in that rough time also, the
deeper region of the ocean remains calm and steady.
Conversely, if the person is submerged in lack
of knowledge and does not uphold the wisdom he cannot attain peaceful state. By
the term “kāma-kāmī” Bhagavan calls such a person as the “desirer
of desires”. This means, the ignorant person thinks that sheltering and accomplishing
the heavenly desires will lead to grace and contentment. The essential change
from self-centered karmas to fulfilling swa-dharmas is the only way to attain
the contemplative wisdom and graceful equanimity. Please note the change in
meter or cchandass to emphasize the message contained in this shloka.
നദികളിൽ നിന്ന് ഒരിക്കലും നിലയ്ക്കാത്ത നദീജലപ്രവാഹത്തിലും
എങ്ങനെ സമുദ്രം നില തെറ്റാതെ തുടരുന്നുവോ, അതുപോലെ തന്നെ ചുറ്റുമുള്ള ആനന്ദകരമായ വസ്തുക്കളുടെ
ഒഴുക്ക് ബാധിക്കാതെ സ്ഥിരതയുള്ള ബുദ്ധിയുള്ളവൻ സമാധാനം കൈവരിക്കുന്നു; അല്ലാതെ എന്നും
നിലക്കാത്ത മോഹങ്ങളെ തൃപ്തിപ്പെടുത്താൻ ജീവിക്കുന്ന വ്യക്തിയല്ല.
Shlokam | 2.71
विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: |
निर्ममो निरहङ्कार: स शान्तिमधिगच्छति ॥ 71॥
vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ
nirmamo nirahankāraḥ sa śhāntim adhigachchhati
Meaning --
The person, who gives
up all material desires, sensory pleasures and walks free of the sensitivities like
greed, selfishness, and egoism; attains flawless tranquility.
In Shloka 54 Arjuna asked a question to Sri Krishna
thus: “What is the description of a Sthithaprajnha,
O Keshava? How does that person of steady intellect speak? How does he sit? How
does he walk?” After 16 shlokas of the knowledge nectar, Bhagavan concludes
the topic of steady intellect, wisdom and grace with this Shloka which is the
penultimate verse in Chapter 2. By the term “pumāmśh-charati” Sri Krishna literally replies to Arjuna how does a
person of steady intellect and wisdom, walk in his life.
Sri Krishna condenses the complete subject
matter “sthithaprajnha” in four levels.
Firstly, Bhagavan advises us to embrace the karma yoga by the practice of which
we tend to give up the fruits of actions and there by the material desires. Secondly
Sri Krishna explains how to give up cravings toward the sensory things and
pleasures as and when we dream about them or possess them. Thirdly to eliminate
even the slightest trace of selfishness, we have to project all our blessings to
a higher ideal thereby depleting our “ahamkara” and “mamataa”. Fourth, the
practice of dealing the life in equanimity thereby completely abandoning the attachment
to the greed and grief at the same time which otherwise calls for the ladder of
fall situation which destroys the person himself completely. The goal that will
be attained by practicing these four situations is nothing but the ultimate
tranquility or “param shanti”.
Here we have to be aware that abandoning these physical
things or emotions is not easy and will not happen all of a sudden. That’s what
exactly Bhagavan implied by explaining about converged thought process, focus
of mind, having steady intellect & wisdom, contemplate on a higher ideal,
free the thoughts on continuous sensory pleasures, get detached from the fruits
of actions, attain the God’s grace and so on. These are the basic but necessary
techniques of our day-to-day lives which we may give very little attention that
creates grief and disturbed mind.
With this shloka, Maharshi Veda Vyasa concludes
the final topic in chapter 2, indicating how a wise person deals with his life.
The next shloka will be the last verse in Saankhya Yoga, that’s indeed a firm milestone
in our Bhagavad Gita journey of life science learning.
തുടർച്ചയായുള്ള ഭൗതിക മോഹങ്ങൾ, ഇന്ദ്രിയസുഖങ്ങൾ എന്നിവ
ഉപേക്ഷിച്ച് അത്യാഗ്രഹം, സ്വാർത്ഥത, അഹംഭാവം തുടങ്ങിയ ആശകളിൽ നിന്ന് സ്വതന്ത്രനായി
നടക്കുന്ന വ്യക്തി; പരമമായ ശാന്തി കൈവരിക്കുന്നു.
Shlokam | 2.72
एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति
|
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ 72॥
eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati
Meaning –
O Paartha, having
reached this state of Brahman, one cannot get deluded. If one person gets to this
state even at the time of death, he unites with Brahman or the supreme blissful
tranquility.
Eṣhā Brāhmī sthitiḥ & Brahma-nirvāṇam ṛichchhati are the two key statements in this shloka
which is the final verse of chapter 2, Saankya Yogam. This special shloka
carries the key word “Brahma” to the centerstage for the first time in Gita
till now. Sri Krishna with His supreme divinity, has answered Arjuna’s grieving
questions quite elaborately touching many aspects of life science.
But then, for readers like us, what this Brahman
actually is? If we remember in the initial stage of Chapter 2, Bhagavan
explained the attributes and characters of the “eternal essence”. Sri Krishna
gave the nectar of knowledge pertaining to that eternal essence which is everlasting,
ageless, unalterable, and pervades the entire universe in everything and in
everyone. And if we have to call this eternal essence with a specific name or
form, we trust it as graceful God, blissful Divinity or purely Param Eashwara.
So, in the final shloka of chapter2, Sri Krishna
announces that the technique of karma yoga and attaintment of the state of
steady wisdom and intellect are the two major steps towards having union with
that higher ideal to which we all have to conptemplate our wisdom and consciousness.
When a person thus reaches the state of sthithapranjha, attains oneness with Brahman,
or in other words, attains God’s grace and divine tranquility. Bhagavan goes
even one step further indicating the importance of this concept that one will
attain oneness with Brahman even at the time of death if he is ready to have
the equanimity with the eternal essence which pervades everywhere and in
everyone.
That was an encouraging end to the second
chapter of the Gita with this shloka. Saankya Yogam is said to be the condensed
essence of the entire Gita. So, the question here arises in every reader’s mind
is “why should we read the next 16 chapters”? Well, the answer is very simple. Bhagavan
provided us the condensed nectar of pure therotical knowledge of life science. Now
if we need to see the practice sessions in the simplest form of experiments, we
have to continue hearing to the ultimate “ask
and answer” sessions of next 16 chapters; close to 600 shlokas. We all hope
to see again with the introduction to Chapter 3; Karma Yogam.
ഹേ പാർത്ഥാ, ഈ പരബ്രഹ്മാവസ്ഥയിലെത്തിയ ഒരാൾക്ക് വിമോഹിതനാവാൻ
സാധിക്കില്ല. മരണസമയത്ത് പോലും ഒരാൾ ഈ അവസ്ഥയിലെത്തിയാൽ, അവൻ ബ്രഹ്മവുമായി ഒന്നിക്കുന്നു.
Aum tat-sat-iti Shreemat Bhagavat Gitasu Upanishadsu Brahma Vidyaayaam Yogashaastre Shree Krishna Arjuna samvade Saankhya Yogo naama dvitiyo adhyaayaha
|| 2 ||
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