Chapter 2: Transcendental knowledge
As the name of this chapter, "The Trascendental knowledge", this contains the deep secret of soul and life, performing duty and the characteristics of an enlightened person. First Ten Shlokas of this chapter contains the arguments of Arjuna by which he decided not to fight the war. He also had the wrong idea the life and its purpose. To remove his ignorance, Bhagvan Shri Krishna first told Arjuna the secret of soul and described that soul being eternal never kill or gets killed (Shlokas 10-25). Bhagvan Shri Krishna then further described Arjuna that even if the Arjuna's logic is accepted(which is not correct) still one has to know that one who taken birth has to die and so one has no reason for grieve for something which is inevitable(Sh 26-27). Shlokas 27-31 further describe how soul keeps its identity passing through different physical bodies. Shlokas 32-53 describes how a person should not deviated from his inner natural instinct in performing duty. Ajuna being Kshastriya(soldier) has a natural duty to fight for the justice and that is is prime Karma. In Shlokas 47-53 Bhagvan Shri Krishna describes the secret of karma Yoga. Shloka 54-72 contains the secret of enlighten person, the drawbacks of physical attachment and how to deal with them. Shlokas 12-39 in other words is also described as Shankhya-Budhir Yoga. Ch 02 : Sh 01 sanjaya uvaca tam tatha krpayavistam asru-purnakuleksanam visidantam idam vakyam uvaca madhusudanah Sanjay Said: Madhusudan(Bhagvan Shri Krishna) spoke the following words to desolate Arjuna who was overwhelmed with compassion, eyes brimming with tears or anguish. Ch 02 : Sh 02 sri-bhagavan uvaca kutas tva kasmalam idamvisame samupasthitam anarya-justam asvargyam akirti-karam arjuna Shri Bhagvan (Shri Krishna) said: My dear Arjuna! From where has this delusion of yours has appeared in this critical moment? This delusion is not at all befitting a noble soul. This sin will not lead you to higher planets, but to infamy. Ch 02 : Sh 03 klaibyam ma sma gamah partha naitat tvayy upapadyate ksudram hrdaya-daurbalyam tyaktvottistha parantapa O Arjuna! Yield not to this dbasing impotence. It does not suits you. Give up such petty timidness and stand up and do your duty, O Subjugator of the Opponent. Ch 02 : Sh 04-05 arjuna uvaca katham bhismam aham sankhye dronam ca madhusudana isubhih pratiyotsyami pujarhav ari-sudana gurun ahatva hi mahanubhavan sreyo bhoktum bhaiksyam apiha loke hatvartha-kamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan Arjuna said: O Madhusudan(Shri Krishna)! How shall I counter attack arrows of warriors like Bhisma and Drona on the battle field? Both of them are worthy of my worship. It is better to live in this world by begging than to live instead of killing these noble teachers. But after killing these elders[in the opponent army] who are desiring wealth and materistic gains, definitely in this world we will enjoy only blood contaminated pleasures. Ch 02 : Sh 06 na caitad vidmaḥ kataran no garīyo yadvā jayema yadi vā no jayeyuḥ | yān eva hatvā na jijīviṣāmas te’vasthitāḥ pramukhe dhārtarāṣṭhrāḥ || We do not know, which of the two is better for us— our vanquishing them, the very sons of Dhrtarashtra, or their vanquishing us. After slaying them we would not wish to live, even though they are standing in array against us. Ch 02 : Sh 07 karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah yac chreyah syan niscitam bruhi tan me sisyas te 'ham sadhi mam tvam prapannam Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking you to tell me clearly what is best for me. Now I am your disciple, and a soul surrendered unto you. Please instruct me. Ch 02 : Sh 08 na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivaled kingdom on earth with sovereignty like the demigods in heaven. Ch 02 : Sh 09 sañjaya uvāca evam uktvā hṛṣīkeśaṁ guḍakeśaḥ paraṅtapa | na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha || Sanjaya said; Having spoken thus to Sri Krishna, Arjuna, the conqueror of sleep and the scorcher of foes, said,'I will not fight' and became silent. Ch 02 : Sh 10 sanjaya uvaca evam uktva hrsikesam gudakesah parantapah na yotsya iti govindam uktva tusnim babhuva ha Having spoken thus to Sri Krishna, Arjuna, the conqueror of sleep and the scorcher of foes, said, 'I will not fight' and became silent. Ch 02 : Sh 11 tam uvaca hrsikesah prahasann iva bharata senayor ubhayor madhye visidantam, idam vacah sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna. The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead. Ch 02 : Sh 12 na tv evaham jatu nasam na tvam neme janadhipah na caiva na bhavisyamah sarve vayam atah param There was never a time when I, you and any of these kings does not exist. nor in the future shall any of us cease to be.. Ch 02 : Sh 13 dehino 'smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati As our body continuously passes from childhood to youth to old age, the soul similarly passes into another body after death. Wise men do not get bemused by such a change. Ch 02 : Sh 14 matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah agamapayino 'nityas tams titiksasva bharata The contact of senses with their objects, O Son of Kunti, give rise to feelings of cold and heat, pleasure and pain. They come and go, they are impermanent, endure them, O Arjuna. Ch 02 : Sh 15 yam hi na vyathayanty ete purusam purusarsabha sama-duhkha-sukham dhiram so 'mrtatvaya kalpate O Noblest of men! The person who remains alike in happiness and distress and remains steady in both is certainly eligible for liberation Ch 02 : Sh 16 nasato vidyate bhavo nabhavo vidyate satah ubhayor api drsto 'ntas tv anayos tattva-darsibhih Unreal does not come into subsistence and the real never ceases to exist. The truth of both of these has been professed by the seers of the truth Ch 02 : Sh 17 avinasi tu tad viddhi yena sarvam idam tatam vinasam avyayasyasya na kascit kartum arhati Know that which pervades the entire body (i.e soul) is indestructible. No one is capable to destroy this imperishable[soul]. Ch 02 : Sh 18 Anthvanth eme deha nitashyoktah shariranih, Anashino aprameyashya tasmat udhyashva bharat. Only the bodies of this unceasing, immeasurable and eternal soul are destroyed. Therefore, get up and fight, O Arjuna! Ch 02 : Sh 19 ya enam vetti hantaram yas cainam manyate hatam ubhau tau na vijanito nayam hanti na hanyate One who deems the Self a slayer, and one who thinks of it as slain — both are ignorant; for the Self neither slays nor is slain. Ch 02 : Sh 20 na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah ajo nityah sasvato 'yam purano na hanyate hanyamane sarire There is neither birth nor death of the soul at any time. Nor, having once been, does it ever cease to be. It is unborn, eternal, ever-existing, and primeval. The soul is not killed when the body is slain. Ch 02 : Sh 21 vedavinasinam nityam ya enam ajam avyayam katham sa purusah partha kam ghatayati hanti kam O Partha, how can a person who knows this soul as indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill? Ch 02 : Sh 22 Vasansi jirnani yatha vihaya vihayanvani griyahati naroparani, tatha sharirani vihaya jirna-nyanyani sanyati navani dehi. As a person puts on new clothes, discarding old and torn clothes, similarly a personified soul enters new material bodies, leaving the old bodies. Ch 02 : Sh 23 nainam chindanti sastrani nainam dahati pavakah na cainam kledayanty apo na sosayati marutah Weapons do not cut it(the soul), fire does not burn it, waters do not wet it, and the wind does not dry it. Ch 02 : Sh 24 Achedyo adahayo achledyo ashoshya eva cha, nityah sarvagatah sthanur chalo ayam sanatnah. It cannot be cut; it cannot be burnt; it cannot be wetted and it cannot be dried, it is eternal, all pervading, stable, immovable and primeval. Ch 02 : Sh 25 avyakto 'yam acintyo 'yam avikaryo 'yam ucyate tasmad evam viditvainam nanusocitum arhasi This soul is said to be unmanifest, inconceivable and unchanging. Therefore, knowing it thus, it does not befit you to grieve. Ch 02 : Sh 26 atha cainam nitya-jatam nityam va manyase mrtam tathapi tvam maha-baho nainam socitum arhasi If, however, you consider that the living being is perpetually born and always dies, still you still have no reason to lament, O mighty-armed. Ch 02 : Sh 27 jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca tasmad apariharye 'rthe na tvam socitum arhasi Everyone who has taken birth has to die, and everyone who has died to born again. Therefore, you should not grieve over the inevitable. Ch 02 : Sh 28 avyaktādīni bhūtāni vyakta-madhyāni bhārata | avyakta nidhanānyeva tatra kā parivedana || O Arjuna! All beings, in the beginning, were unmanifest, they are manifest(physical form) in the middle(now) and going to be unmanifest again in the end. Why then lament for them? Ch 02 : Sh 29 ascarya-vat pasyati kascid enam ascarya-vad vadati tathaiva canyah ascarya-vac cainam anyah srnoti srutvapy enam veda na caiva kascit Some look at the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. Ch 02 : Sh 30 dehi nityam avadhyo 'yam dehe sarvasya bharata tasmat sarvani bhutani na tvam socitum arhasi O descendant of Bharata(Arjuna)! This sould which dwells in the body of living beings is eternal and can never be slain. Therefore you need not grieve for any creature. Ch 02 : Sh 31 sva-dharmam api caveksya na vikampitum arhasi dharmyad dhi yuddhac chreyo 'nyat ksatriyasya na vidyate Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting dharma and righteousness; and so there is no need for hesitation. Ch 02 : Sh 32 yadrcchaya copapannam svarga-dvaram apavrtam sukhinah ksatriyah partha labhante yuddham idrsam O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets. Ch 02 : Sh 33 atha cet tvam imam dharmyam sangramam na karisyasi tatah sva-dharmam kirtim ca hitva papam avapsyasi If, however, you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter. Ch 02 : Sh 34 akirtim capi bhutani kathayisyanti te 'vyayam sambhavitasya cakirtir maranad atiricyate People will always speak of your infamy, and for one who has been honored, dishonor is worse than death. Ch 02 : Sh 35 bhayad ranad uparatam mamsyante tvam maha-rathah yesam ca tvam bahu-mato bhutva yasyasi laghavam The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward. Ch 02 : Sh 36 avacya-vadams ca bahun vadisyanti tavahitah nindantas tava samarthyam tato duhkhataram nu kim Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? Ch 02 : Sh 37 hato va prapsyasi svargam jitva va bhoksyase mahim tasmad uttistha kaunteya yuddhaya krta-niscayah O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination. Ch 02 : Sh 38 sukha-duhkhe same krtva labhalabhau jayajayau tato yuddhaya yujyasva naivam papam avapsyasi Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and, by so doing, you shall never incur sin. Ch 02 : Sh 39 esa te 'bhihita sankhye buddhir yoge tv imam srnu buddhya yukto yaya partha karma-bandham prahasyasi Thus far I have declared to you the analytical knowledge of sankhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Prtha, when you act by such intelligence, you can free yourself from the bondage of works. Ch 02 : Sh 40 nehabhikrama-naso 'sti pratyavayo na vidyate svalpam apy asya dharmasya trayate mahato bhayat In this path, there is no loss of effort and untoward outcome. A little progress on this discipline protects one danger of birth and death. Ch 02 : Sh 41 vyavasayatmika buddhir ekeha kuru-nandana bahu-sakha hy anantas ca buddhayo 'vyavasayinam O beloved child of the Kurus! Ones who are in this blessed path are determined and focused whereas the intelligence of those who are hesitant in multifaceted and diverse. Ch 02 : Sh 42-43 yam imam puspitam vacam pravadanty avipascitah veda-vada-ratah partha nanyad astiti vadinah kamatmanah svarga-para janma-karma-phala-pradam kriya-visesa-bahulam bhogaisvarya-gatim prati "O Arjuna! Men of less wisdom presume inquisitive anagoges of the Vedas and presume Heaven as the sovereign destination and argue that there is nothing beyond the heaven, and pleasures, they only gratify the statements of Vedas according to pleasure of their sense. Preoccupied by desires, they perform numerous orientations rituals producing of good birth, wealth and power for the attainment of pleasure and prosperity." Ch 02 : Sh 44 bhogaisvarya-prasaktanam tayapahrta-cetasam vyavasayatmika buddhih samadhau na vidhiyate In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place. Ch 02 : Sh 45 trai-gunya-visaya veda nistraigunyo bhavarjuna nirdvandvo nitya-sattva-stho niryoga-ksema atmavan The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self Ch 02 : Sh 46 yavan artha udapane sarvatah samplutodake tavan sarvesu vedesu brahmanasya vijanatah All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them. Ch 02 : Sh 47 karmany evadhikaras te ma phalesu kadacana ma karma-phala-hetur bhur ma te sango 'stv akarmani You have control over performing your action (right to do action/duty) and not over the results. Never consider yourself to be the cause of the results of your activities, and never be inclined toward not doing your duty. Ch 02 : Sh 48 yoga-sthah kuru karmani sangam tyaktva dhananjaya siddhy-asiddhyoh samo bhutva samatvam yoga ucyate O Arjuna! Perform your duties being on the path of Yoga leaving behind attachment and remaining even minded in success and failure. Such calm temperament is called Yoga. Ch 02 : Sh 49 durena hy avaram karma buddhi-yogad dhananjaya buddhau saranam anviccha krpanah phala-hetavah Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers. Ch 02 : Sh 50 buddhi-yukto jahatiha ubhe sukrta-duskrte tasmad yogaya yujyasva yogah karmasu kausalam A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work. Ch 02 : Sh 51 karma-jam buddhi-yukta hi phalam tyaktva manisinah janma-bandha-vinirmuktah padam gacchanty anamayam The wise, engaged in devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries. Ch 02 : Sh 52-53 yada te moha-kalilam buddhir vyatitarisyati tada gantasi nirvedamsrotavyasya srutasya ca sruti-vipratipanna te yada sthasyati niscala samadhav acala buddhis tada yogam avapsyasi When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard. When your mind, which has become unstable by hearing the differing language of the scriptures, has become stable, steady in regarding Self-Realization in God, you will attain the divine consciousness. Ch 02 : Sh 54 arjuna uvaca sthita-prajnasya ka bhasa samadhi-sthasya kesava sthita-dhih kim prabhaseta kim asita vrajeta kim Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence(Samadhisthata)? How does he speak, and what is his language? How does he sit, and how does he walk? Ch 02 : Sh 55 sri-bhagavan uvaca prajahati yada kaman sarvan partha mano-gatan atmany evatmana tustah sthita-prajnas tadocyate The Blessed Lord said: O Partha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness. Ch 02 : Sh 56 duhkhesv anudvigna-manah sukhesu vigata-sprhah vita-raga-bhaya-krodhah sthita-dhir munir ucyate One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. Ch 02 : Sh 57 yah sarvatranabhisnehas tat tat prapya subhasubham nabhinandati na dvesti tasya prajna pratisthita 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. Ch 02 : Sh 58 yada samharate cayam kurmo 'nganiva sarvasah indriyanindriyarthebhyas tasya prajna pratisthita One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is to be understood as truly situated in knowledge. Ch 02 : Sh 59 visaya vinivartante niraharasya dehinah rasa-varjam raso 'py asya param drstva nivartate The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. Ch 02 : Sh 60-61 yatato hy api kaunteya purusasya vipascitah indriyani pramathini haranti prasabham manah tani sarvani samyamya yukta asita mat-parah vase hi yasyendriyani tasya prajna pratisthita The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them. One who restrains his senses and fixes his consciousness upon Me, is known as a man of steady intelligence. Ch 02 : Sh 62-63 dhyayato visayan pumsah sangas tesupajayate sangat sanjayate kamah kamat krodho 'bhijayate krodhad bhavati sammohah sammohat smrti-vibhramah smrti-bhramsad buddhi-naso buddhi-nasat pranasyati While thinking over and concentrating on the objects of senses, a person develops attachment them. From such attachment desires develops and from such attachment lust develops, and from lust anger arises. From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool. Ch 02 : Sh 64 raga-dvesa-vimuktais tu visayan indriyais caran atma-vasyair vidheyatma prasadam adhigacchati One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion. Ch 02 : Sh 65 prasade sarva-duhkhanam hanir asyopajayate prasanna-cetaso hy asu buddhih paryavatisthate For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady. Ch 02 : Sh 66 nasti buddhir ayuktasya na cayuktasya bhavana na cabhavayatah santir asantasya kutah sukham One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace? Ch 02 : Sh 67 indriyanam hi caratam yan mano 'nuvidhiyate tad asya harati prajnam vayur navam ivambhasi As a boat in the water is carried away by strong wind similarly, the mind with the wondering senses can carry away the intelligence. Ch 02 : Sh 68 tasmad yasya maha-baho nigrhitani sarvasah indriyanindriyarthebhyas tasya prajna pratisthita Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence. Ch 02 : Sh 69 ya nisa sarva-bhutanam tasyam jagarti samyami yasyam jagrati bhutani sa nisa pasyato muneh What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage. Ch 02 : Sh 70 apuryamanam acala-pratistham samudram apah pravisanti yadvat tadvat kama yam pravisanti sarve sa santim apnoti na kama-kami As the rivers and lakes enter into the ocean, which although full, remains undisturbed, in the same way, when all desires flow into a steady-minded person, the desires become fused in him, do not affect him, and do not make him avarice. He achieves peace is contrary to the one who strives to satisfy desires Ch 02 : Sh 71 vihaya kaman yah sarvan pumams carati nihsprhah nirmamo nirahankarah sa santim adhigacchati A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego, he alone can attain real peace. Ch 02 : Sh 72 esa brahmi sthitih partha nainam prapya vimuhyati sthitvasyam anta-kale 'pi brahma-nirvanam rcchati O Son of Pratha! This is the state of godly life. On having attained this state, one does not get deluded. Even if one attains this state at the time of his death, he attains Me. |