home-hover life our-foundation geeta-chapters contact 2

1. Sanjaya said:

Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Krishana spoke these words.
Compassion, tears and lamentation are all signs of (ignorance. Self realization is possible if one works without attachment.

2. Krishana said :
2My dear Arjuna how these impurities have come in you. These are not befitting a man who knows the value of life like you. They don’t lead one in the progress of spiritual life, nor these give one an opportunity to become famous in this world.
Arjuna was a Kastriya, he was going away from his duty, which was to fight. This act of Arjuna, was cowardice, which would have brought disrespect to him in this world and he would have also suffered in heaven because he failed to perform his duty.

3. O! Arjuna,
Do not yield to this degrading impotence, it does not look proper for you. Give up weakness, so called non-violance.

4. Arjuna said to Krishana, How he could attack Bhisma and Drona with arrows.

Bhisma was grand father of Arjuna and Drona was his teacher. Arjuna considered them worthy of worship being respectables. So Arjuna asked Krishana how could he attack them even if they attack him in the battle.

5. It would be better to live in this world on begging, than to live after killing these respectables. For worldly gains, if they are killed, everything will be tainted with blood of these my superior teachers. So Arjuna, was of the view that enjoyment of material gains after killing them would mean to enjoy spoils tainted with blood.

6. We don’t know which is better. Whether we should conquer them or that they should conquer us. The sons of Dhirtarashtra are standing before us. After slaying them, we don't wish to live.

7. Now I am confused about my duty. I have lost due to weakness and cannot discharge my duties, you are my spiritual master tell me what is good for me. You are my master and I am your disciple, I look 'for all help to you, give me guidance.

8. The fear, or weakness cannot remove my sorrow. My senses are burning. I will not be happy even if I attain prosperous and unrivalled dominion on earth or even Lordship over the Gods (i.e. demigods) who live in heaven.

9. Sanjaya said, having said these words Arjuna told Govinda, that he shall not fight and after that he became silent.

10. O Arjuna! said Krishana smiling, In the midest of both armies, to the grief stricken, Arjuna.

11 . The Supreme personality i.e. God ie. Sri Krishana said'.

At one stage you are speaking learned words of wisdom. At the same time you are mourning for those who should not be grieved for. Wisemen never grieve for the living persons nor for the dead.

12. Never was there a time when, I and you did not exist nor all these kings were in existence nor there will be time when all of us will not exist in future.

Supreme Lord says that at every stage human beings do live in this world and they will also live in future also even if everybody is killed in the battle.

13. The soul is in the body. The soul-continues in the body from childhood to youth to old age, similarly soul passes into another body at death. So a wise man should not feel sorrow if the soul changes one body to another body as change is the law of nature.

14. The contents of senses with objects causes heat and cold, pleasure and pain, they have a beginning, and an end, they are impermanent so, O Arjuna' bear them, endure them bravely.

15. A person who is not affected in pleasure and pain to whom Pleasure and pain are alike, such person is fit for self realisation and liberation.

16. Only the Learned persons, who can be called seers of truth have concluded that non-existence of material body, there is no endurance and of the eternal (the soul) there is no change.

The Lord is the master of whole show, All human beings are subordinate to the supreme Lord. There is no difference between the living and dead.The soul' is immortal. Due to ignorance we cannot understand the real world. Only, the learned can have the clear idea of soul and its supreme Lord, under whose direction it remains in one body or other.

17. The body is destructable, but soul cannot be destroyed by any body.

Soul is spread allover the body, it is consciousness. Part of the body feels pain or pleasure. The soul is described as one ten thousandth part of the upper portion of the hair point in size.

18. The material body of every body and every creature is perishable by nature and is sure to come to an end. So, 0 Arjuna! therefore fight.

A person who is born is sure to die.' Till the soul remains in the body, a person is considered to be alive. As soon as the soul is out of body, he is considered to be dead. After the soul is out, the body begins to decompose. The body itself is unimportant. So Arjuna was advised that he should not feel sorrow for the bodies of his relatives who are standing to fight with him as even if they are killed, their souls will change place.

19. O Arjuna!

Neither you are slayer nor you can be slain by anybody.

As the body is perishable, so it will perish in due course, self cannot slay nor he can be slain by the self .

It is God himself who controls all these actions. Slayer and slain have no knowledge of the real nature of self .

20. For soul there is neither birth nor death at any time, it has not come into being, does not come into being and will not come into being. Soul remains alive and is not killed, when the body is killed.

21. So, O! Arjuna how can a person who knows that the soul indestructible, eternal, unborn and immutable kill anyone or causes anyone to kill.

22. As a person puts on new clothes giving up old ones, the soul similarly accepts new material bodies giving up old and useless ones.

23. The soul can never to be cut to pieces by any weapon nor burnt by fire nor moistered by water nor withered by the wind.

Soul cannot be cut by any weapon nor can be burnt by fire nor can be wetted by water nor can be dried by air.

24. The soul is unbreakable, insoluble, cannot be burnt, nor drierl. It i5 everlasting, present everywhere, unchangeable, immovable and is eternally the same.

25. It is said that the soul is invisible inconceivable and immutable so you should not grieve for the body.

26. If you think that the soul is always born and dies for ever still you should not be afraid.

27. One who is born, he is sure to die and after death he is sure to take birth again. So, perform your duty and kill them who are standing to fight with you.

As death is sure to the persons who are born, so you are unable to stop the death of your relatives, so, you should not be afraid to kill them.

28. All created beings are unmanifest in the beginning, manifest in their interim stage and unmanifest after their death. So, there is no need to think about them.

Before birth a person is not known. Only he is known as son, father, grand father or so and so in the interim stage. After death again he becomes unknown. It is not known where his soul goes after death nor is known from which place his soul came before his birth.

29. Some look the soul as amazing, even after hearing about the soul, they cannot understand the soul at all.

30. O! Arjuna, he who dwells in the body cannot be slain.

Soul lives in the body, God says to Arjuna that as the soul lives in the body it cannot be slain.

31. Considering your duty as a Ksatriya, you should know that there is no better engagement for you then fighting on religious principles, and so there is no need for hesitation.

32. Happy are the Ksatriyas who. get fighting opportunities unsought. Such opportunities open the doors of heaven to them.

33. If you will not fight this righteous war, then having failed to perform your duty, you will loose your fame and you will incur sin.

34. People will always speak ill about your reputation as a fighter. Dishonour is worse than death for a respectable person like you.

35. The great Commanders will think that you have, withdrawn from the battle due to fear and you will be looked down upon by them and thus they will consider you insignificant, although they know you and your heroism in the past.

36. And many unspeakable words will your enemies speak about your ability. Those words will be more painful than this.

37. Either you will be slain, if slain, you will obtain heaven. If you win the battle, you will enjoy the earth. So, O ! Arjuna stand up to fight.

38. You should fight for the sake of fighting, without considering happiness or distress, loss and gain victory or defeat and by so doing you will never commit any sin.

39. This which has been taught to you, is the wisdom concerning (Sankhya). Now listen to the wisdom concerning yoga, having known which you can free yourself from bondage of works (Karm Yoga).

The knowledge of the soul and body from here as All these individuals are working in the material world for sense gratification and under the spell of material energy they are looking and thinking themselves as enjoyers. It is called Maya and it takes away the souls away from the Lord. It is only after many births of such gratification activities that a great soul surrenders unto. Lord Krishana thereby fulfilling the search after the ultimate truth.

Buddhi Yoga means to work in Krishana consciousness in the full bliss and knowledge of devotional serice. One who works for the satisfaction of the Lord only, however difficult such work may be, is working under the principles of Buddhi Yoga and finds always in bliss. His liberation is incomplete without his making any effort to acquire knowledge.

40. In this there is no loss of effort nor there is any harm. Even little of this knowledge, even a little practice of this Yoga protects one from the great fear.

"If any work is done in Krishana consciousness that has permanent effect even if it is not finished. So start the work with the name of God and for God. That will protect you and Lord will complete the same with his grace.”

41. Those who are on this path are resolute in purpose and their aim is one. 0 beloved child of the Kurus, the intelligence of those who are irresolute is many branched.

In Karm Yoga, even the highest achievement of self realisation is possible, because the man works with one resolute determination with a single pointed mind.

Those who perform actions, labouring under endless desires for result, get their inner personality disintegrated and they cannot think any line of action.

42. Flowery speech is uttered by the unwise regarding Vedas and they say there is nothing else.

43. They say heaven is their goal. They utter flowery words, which promise new birth as the reward of their actions and prescribe various specific actions for the attainment of pleasure and Lordship.

44. For those who cling to joy and Lordship, whose minds are drawn away by such teaching are neither determinate nor are they fit for steady meditation and

45. The Vedas deal with the three attributes, be you above these three attributes (Gunas).

Free yourself from the pairs of opposite i.e. Joy or pain, gain or loss etc. and ever remain in the Sattwa (Goodness) free from all thoughts of acquisition and preservation and be established in the self.

Three Gunas always remain in the inner Constitution of every living creature in varying proportions. To go beyond these three temperaments is beterally to go beyond the mind.

As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in happiness and distress or cold and warmth, by tolerance he has to become free from anxieties. regarding gain and loss. This type of understanding can be achieved when one is fully dependent on the good will of God.

46. If one knows the self he knows Vedas. A small well can be served by a great reservoir of water. Similarly all purposes of the Vedas can be served to one who knows the purpose behind them.

So long ego exists nobody can realise self. When ego ends self is capable of giving full meaning of Vedas.

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

48. Perform your duty properly, abandoning all attachment to success or failure. Such even ness of mind is called Yoga.

49. Action is lower than Yoga of wisdom. So, be wise and surrender unto the Lord. Those who want to enjoy the fruits of their work are misers and wretched.

50. A man engaged in devotional service gets rid of himself from his good and bad actions of life. He works in the name of God and devotes himself to Yoga. Yoga is work done without desire of fruit i.e. work done in Krishana consciousness, the purifying process of resultant action.

51. The wise, who possess knowledge abandon the fruits of their action, they are freed from bound of births. They go to such stage and state which ~ free all evil.

Every person perform action at every stage of life. He is not without action at any moment. If we work in the name of GOD and abandon ego it will free us from all sin. Every work should be done with the understanding that it is work of GOD and I am only an instrument in the Hans of Lord to perform that work. Even if the work is not done by me still that work. Even if the work is not done selflessly gives us joy, frees us from ego and all sin. It also leads us to liberation, which is ultimate goal of man.

52. When your intelligence crosses beyond the dense forest of delusion (Maya) you shall attain knowledge as to what has been heard and what is yet to be heard.

53. When your mind is no longer disturbed by what you have heard and it becomes steady in the self, then you shall attain self , then you shall attain self realisation.

Mind gets agitated from the outer world. Sense organs are the antennae through which the worlds tickling signals creep in and disturb the mental pool. One is considered to have attained Yoga or wisdom or self realisation when he is not disturbed midst enjoying sensuous pleasures. One's only business is to discharge one's duties in Krishana consciousness. In Krishana consciousness one comes in direct contact with Krishana and all directions should be considered for work as coming .from Sri Krishana. One is sure to achieve results by such activities and attain conclusive knowledge. One has to carry out the orders of Krishana.

54. Arjuna said to Sri Krishana,

What are the symptoms of such a Yogi who has steady wisdom, who attains superconscious state. How does he speaks how does he sit and how does he walk.

A Karm Yogin reaches the ultimate goal when he possesses everness of mind and perfection in technique work.

55. Krishana said, O Arjuna, when a man gives up All types of desires for sense gratification which arise from Mind and he is satisfied in the self by the self, then he is said to be one of steady wisdom.

Again The Lord explained that a person who gives up all the types of desires and comes to know his, own self and in purified by his own thought, works selflessly in the name of God and has all good qualities of great sages is said to be login who has attained steady wisdom.

56. One who is not disturbed in mind even amidst miseries and who in prosperity does not hanker after pleasures, who is free from attachment, fear and anger is called a sage of steady mind.

57. He who is everywhere happy and is unaffected on obtaining good or evil, who neither rejoices nor hates, his wisdom is fixed.

There is always good or bad in this material world. If one is fixed with Krishana consciousness and he is not affected by Good and evil, and he remains balanced under all circumstances. If one is not affected in the miseries he is said to have obtained perfection his self.

58. One who is able to withdraw his senses from sense objects as the tortoise draws his limbs within the shell, is firmly fixed in perfect consciousness.

If one is able to control his senses according to his plan and he does not become servant of his senses like tortoise, he can be said to have attained perfection of the self.

59. The embodied soul may be restricted from sense enjoyment, though the tastee for sense objects remains. But ceasing such engagements, by experiencing, a higher taste, he is fixed in consciousness.

Who has tasted the beauty of the Supreme Lord Krishana, in the course of his advancement in Krishana consciousness has no taste for material world and material things. When one realises his self, he automatically loses his taste for pale things.

60. Senses are very strong, O Arjuna, these forcibly carry away the mind of even 'wiseman, thouqh he is striving to control the senses. Many persons try to conquer the sense but even the greatest persons, some times fall victim to material sense enjoyment due to the agitated mind.

Material enjoyment becomes tasteless in Krishana consciousness.

61. One who restrains his senses, keeps them under full control and fixes his mind upon me, is known as a man of steady intelligence.

62. While thinking the objects of. senses, a person. develops attachment for them and from attachment desire is born, from desire, arises anger.

63. From anger, complete delusion arises, from delusion (Maya) loss of memory arises. When memory is lost intelligence is lost. When intelligence is lost and one falls down again into the material pool i.e. he is perished.


64. But the self controlled man, moving among objects, with his senses under restraint and free from both attraction and repulsion attains peace.

65. For one thus satisfied (in Krishana consciousness) soon becomes steady. In that peace all pains are destroyed and man of even mind, who has realised the self becomes steady.

66. There is no knowledge of the self to the He cannot meditate. If he cannot meditate he cannot attain peace. Without peace there cannot be happiness.

67. As a boat on the water is carried away by a strong wind. Roaming senses on which the mind is focused can carry away a man's intelligence.

68. Therefore, O Mighty armed, his knowledge is steady, whose senses are completely restrained from sense objects;

69. What is night for all the beings is the time for awakening for the self controlled and time for awakening for all beings is night for such sages.

70. He, attains peace for whom desires are like water entering the .ocean, which filled from all sides still remains unmoved but. not the man who tries to get his desires satisfied.

The ocean is filled with water from all sides still it remains unmoved. Similarly a man is filled with desires from all sides, but if he remains unaffected by the desires and he does not. try to get his desires fullfil led he attains peace.

71. A person who has given up all desires for sense gratification, who lives free from desires, who has given up all senses of proprietorship and is devoid of false ego- he alone can attain real peace.

72. That is the way of the spiritual and godly life after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the Kingdom of God.

Home | Life Introduction | Our Foundation | Bhagavad Gita | Contact us | Site Map | Links
© 2010. All Rights Reserved. Designed & Developed By I Web Guy.