Bhagavad Gita - Daily One Verse Brief Explanation - II 2:7 II

[Guest guest]

|| Shree Hari ||

Ram Ram

 

II 2:7 II

 

kaarpanya-doshopahata-svabhaavah

prcchaami tvaam dharma-sammoodha-cetaah

yac chreyah syaan niscitam broohi tan me

shishyas te 'ham shaadhi maam tvaam prapannam

 

" My very being is overpowered with the vice of faint heartedness and

my mind is confused with regard to my duty. I entreat you to tell me

what is decidedly good for me. I am your disciple, instruct me, who

has taken refuge, in you.

 

Comment:

 

Every human being is a spiritual aspirant. The reason is that out of

His grace only, God has given the human birth for his spiritual

welfare who otherwise is subjected to misery of being born in 84 0,

000 types of species. No one should be disappointed for not being

able to uplift himself. Every human being has a birth right to

attain God realization; as a human being he is independent, capable,

fit and has a right to achieve the goal of human life. The very

first important step is to recognize the goal and accept the idea

that he does not belong to the world and he is a spiritual aspirant.

 

The feeling that I am man, I am woman, I am Brahman, Kshatriya

(Ruling class), Vaishya (Business class) or Sudra (working class),

Brahmachari (student observing celibacy), householder, Vanprastha

(in process of leaving attachment to the world), Samyasi

(renunciate), all these are fine for dealing with the world but

these become an obstacle in the pursuit of God realization. All

these feelings and relationships are due to the body only. The God

realization is not attained by the body but is achieved by the self

only. The self is " without the body " (free from the body).

 

Arjuna has recognized his goal of life. That is why he is not asking

for whether to fight or not to fight, he is simply asking what is

definite and absolutely good for him spiritually.

 

From Gita Prabodhani in Hindi pg. 20-21 by Swami Ramsukhdasji

 

---------------------------

Chapter 2, Verse 7 is as follows;

 

KaarpaNya –DoShaH = taint of pity

UpahataH = overpowered

SvabhaavaH = (my) nature

Pruchchhaami = I ask

Tvaam = you

Dharma = duty

Sammoodha = confused

ChetaaH = mind

Yat = which

ShreyaH = good

Syaat = may be

Nishchitam = decisively

Broohi = tell me

Tat = that

Me = for me

ShiShyaH = disciple

Te = your

Aham = I

Shaadhi = instruct

Maam = me

Tvaam = to you

Prapannam = taken refuge

 

English translation:-

 

My nature is over-powered by the taint of feeble-mindedness; my

understanding is confused as to what is my duty. I entreat you; say

definitely what is good for me. I am your disciple. Please instruct

me, who has taken refuge in you.

 

The Upanishad declares that he who does not strive for spiritual

enlightenment is a `KripaNa' i.e. one who has become feeble and an

object of pity, one who is inclined and destined to grieve for ever

in his mortal existence.

 

In the verse 49 of chapter 2, Lord Krishna has defined `KripaNaaH

Phala-HetavaH' i.e. the result-seekers are the wretched people.

 

Arjuna correctly diagnoses himself; for the first time admits that

his personal crisis has evolved from his state of tearful sorrow,

uncontrollable overwhelming pity and misplaced compassion. Arjuna

expresses his extreme confusion and total bewilderment.

 

Arjuna is driven not only by despair, anxiety and doubt but also by

an ardent desire for certainty. To realise one's unreason is indeed

the first right step towards one's development based on logical

reasonings. The consciousness of one's imperfection is an indication

that there is a glimmer of hope for the ascent of that man. A human

being is led to a higher developed and evolved state only through a

crisis of contrition.

 

Contrition is deep sorrow and self-condemnation, coupled with

repentance for sin as it is displeasing to God and indirectly it

implies a feeling of deep love towards God. Attrition is sorrow for

sin or imperfect repentance produced by fear of punishment or a

sense of the baseness of sin. Repentance is a penitent renunciation

and turning away from sin. Thorough repentance, a new divine outlook

to one's life is generated. Repentance is often used as synonymous

with contrition. All these stages are very important steps towards

the ultimate progression to divinity.

 

It is the general experience of seekers that they are assailed by

doubts and difficulties, even when they are on the threshold of

enlightenment. The light that spreads in any soul is bound to meet

stiff resistance from already filled in darkness. All these negative

tendencies of doubts, fears, indulging passions, unfulfilled desires

and associated anger must be laid on the altar and be consumed in

the fire of knowledge and wisdom. Such struggle with darkness will

continue until the light completely fills one's whole being.

 

It reminds me of a famous song by late Mukesh;

 

" Raata Aur Dina, Diyaa Jale; Mere Mana Men Phira Bhee Andhiyaaraa

Hain " i.e. a lamp is burning day and night, but my mind is still

filled with darkness. How do I dispel that darkness?

 

In the verse 16 of chapter 5, Lord Krishna has very nicely

illustrated, " But for those, in whom ignorance is destroyed by

wisdom, for them wisdom lights up the Supreme Self like the Sun. "

 

In the verse 17 of chapter 5, Lord Krishna has beautifully

illustrated, " Thinking about that ultimate goal of Self realisation,

making that goal as the sole purpose and aim in their human

existence and life, with that sole object of their devotion to the

Supreme Being, they ultimately reach a state of no return, all their

sins are washed away by wisdom. "

 

Arjuna, weighted down by wretchedness, confused to the core about

what is right and wrong, now seeks guidance from his dear friend and

a newly found Guru, Lord Krishna.

 

Admitting his inability to decide, whether to fight the battle as a

true `Kshatriya' i.e. warrior or to seek voluntary retirement from

the battlefield; Arjuna surrenders to Lord Krishna. This is a total

surrender, without any reservations. Lord Krishna has been waiting

for this very moment of `SampoorNa Ananyabhaava SharaNaagati' i.e.

total surrender of Arjuna, without any other distractions. A true

Guru can offer his solemn advice only when the disciple is properly

conditioned and fully prepared to receive it. Knowledge is earnestly

sought. Knowledge is not doled out.

 

Every Sadhak will realise that the first step in the study of

Shreemad Bhagawad Geeta is to keep aside personal egos, biases, half-

baked knowledge and develop a sense of `Shraddhaa' i.e. trust and

confidence in the teachings of the divine scripture, which has stood

the ultimate test of time.

 

In the verse 6 of chapter 14, Lord Krishna has clearly communicated,

" Of these (Sattva, Rajasa and Tamas the three basic human

tendencies), Sattva i.e. goodness being intrinsically pure in

nature, it causes self illumination and sound health in every

seeker. O sinless one, it binds every Sadhak by attachment to

happiness and knowledge. "

 

Every Sadhak needs to acknowledge that `Sattvaat Sanjaayate

Dnyaanam' i.e. only from purity of heart and mind, knowledge is

dawned upon those who seek `Yoga' i.e. unity with the Aatman i.e.

the subset of the superset termed as Brahman.

 

Arjuna expresses his full trust and confidence in his divine

charioteer. Arjuna has complete faith in the large-heartedness of

Lord Krishna. Arjuna firmly believes that Lord Krishna has supreme

patience along with his supreme knowledge and therefore Lord Krishna

will certainly explain him everything without any display of

irritation or loss of continuity.

 

Please note that Arjuna has sought 'Shreyasa' and not `Preyasa'.

 

`Preyasa' is one that offers pleasure to begin with and in the end

it offers pain. On the other hand, `Shreyasa' is one that offers

pain to begin with and in the end it offers pleasure.

 

Therefore, Shankaraachaarya has termed `Preyasa' as `Avidyaa' i.e.

ignorance and `Shreyasa' as `Vidyaa' i.e. knowledge.

 

Out of the four `Purushaarthaas', `Artha' i.e. possessions including

wealth and `Kaama' i.e. generation of progeny in accordance with

scriptures are `Preyas' activities; while `Dharma' i.e. righteous

conduct and `Moksha' i.e. realisation of the Self are `Shreyas'

activities.

 

Arjuna is indeed fortunate to have `Jagad-Guru' i.e. preceptor of

the entire world, Lord Krishna as his friend, philosopher and guide.

 

Thanks & Best Regards,

Shrikant Joshi.

 

===============================================================

 

|| Shree Hari ||

Ram Ram

 

All Sadhaks can and should contribute as well. Discussion /

clarification is encouraged

 

OTHER REQUESTS FROM SADHAKS -

 

Please feel free to take the lead in any of these areas so that all

sadhaks may benefit.

 

- Introduction to Chapters (GT MODERATOR FROM SADHAK SANJIVANI)

- Chapter Summary - Principles and Laws emanating from it.(N.B. VYAS)

- Summary of Chapter from Sadhak Sanjivani " AS IS "

- Yes, Epilogue / Important Facts in each verse good to bring out.

- Any subtle thoughts / interpretation (MIKE ?)

- In-depth explanation of " Om Tat Saditi Srimadbhagavadgitaasu,

Upanishadsu..... " is a very good idea. (GT MODERATOR FROM SADHAK

SANJIVANI)

 

From Gita Talk Moderators

Ram Ram

-----------------------------

 

Shree Hari

Ram Ram

We deeply thank Shri Shrikantji Joshi for taking the initiative to

support this divine work of daily one verse Bhagavad Gita

explanation and Shri Madan Kauraji for the Gita Prabodhani

translation Chapter 1 and 2 and to Mrs. K Asani for requesting shloka

explanation on a daily basis.

From Gita Talk Moderators

Ram Ram

[Guest guest]

|| Shree Hari ||

Ram Ram

 

NEW POSTING

 

INSIGHTS / THOUGHTS / INTERPRETATIONS - Gita 2:7

 

-Shree Hari-

 

I saw this paragraph pasted below, as describing the turning point

for all Sadhaks/Human Beings in returning to their divine nature, it

speaks for itself:

 

'Arjuna is driven not only by despair, anxiety and doubt but also by

an ardent desire for certainty. To realise one's unreason is indeed

the first right step towards one's development based on logical

reasonings. The consciousness of one's imperfection is an indication

that there is a glimmer of hope for the ascent of that man. A human

being is led to a higher developed and evolved state only through a

crisis of contrition.'

 

I have held to that concept long before I found Gitaji.

(That Dark Night of The Soul).

 

One other point, many do not understand, Repentance, is not just

being sorry for ones sin, it is elevating to a point where one could

not possibly repeat the sin.

 

With Respects and Divine Love,

 

Mike (Keenor)

---------------------------

 

II 2:7 II

 

kaarpanya-doshopahata-svabhaavah

prcchaami tvaam dharma-sammoodha-cetaah

yac chreyah syaan niscitam broohi tan me

shishyas te 'ham shaadhi maam tvaam prapannam

 

" My very being is overpowered with the vice of faint heartedness and

my mind is confused with regard to my duty. I entreat you to tell me

what is decidedly good for me. I am your disciple, instruct me, who

has taken refuge, in you.

 

Comment:

 

Every human being is a spiritual aspirant. The reason is that out of

His grace only, God has given the human birth for his spiritual

welfare who otherwise is subjected to misery of being born in 84 0,

000 types of species. No one should be disappointed for not being

able to uplift himself. Every human being has a birth right to

attain God realization; as a human being he is independent, capable,

fit and has a right to achieve the goal of human life. The very

first important step is to recognize the goal and accept the idea

that he does not belong to the world and he is a spiritual aspirant.

 

The feeling that I am man, I am woman, I am Brahman, Kshatriya

(Ruling class), Vaishya (Business class) or Sudra (working class),

Brahmachari (student observing celibacy), householder, Vanprastha

(in process of leaving attachment to the world), Samyasi

(renunciate), all these are fine for dealing with the world but

these become an obstacle in the pursuit of God realization. All

these feelings and relationships are due to the body only. The God

realization is not attained by the body but is achieved by the self

only. The self is " without the body " (free from the body).

 

Arjuna has recognized his goal of life. That is why he is not asking

for whether to fight or not to fight, he is simply asking what is

definite and absolutely good for him spiritually.

 

From Gita Prabodhani in Hindi pg. 20-21 by Swami Ramsukhdasji

 

---------------------------

Chapter 2, Verse 7 is as follows;

 

KaarpaNya –DoShaH = taint of pity

UpahataH = overpowered

SvabhaavaH = (my) nature

Pruchchhaami = I ask

Tvaam = you

Dharma = duty

Sammoodha = confused

ChetaaH = mind

Yat = which

ShreyaH = good

Syaat = may be

Nishchitam = decisively

Broohi = tell me

Tat = that

Me = for me

ShiShyaH = disciple

Te = your

Aham = I

Shaadhi = instruct

Maam = me

Tvaam = to you

Prapannam = taken refuge

 

English translation:-

 

My nature is over-powered by the taint of feeble-mindedness; my

understanding is confused as to what is my duty. I entreat you; say

definitely what is good for me. I am your disciple. Please instruct

me, who has taken refuge in you.

 

The Upanishad declares that he who does not strive for spiritual

enlightenment is a `KripaNa' i.e. one who has become feeble and an

object of pity, one who is inclined and destined to grieve for ever

in his mortal existence.

 

In the verse 49 of chapter 2, Lord Krishna has defined `KripaNaaH

Phala-HetavaH' i.e. the result-seekers are the wretched people.

 

Arjuna correctly diagnoses himself; for the first time admits that

his personal crisis has evolved from his state of tearful sorrow,

uncontrollable overwhelming pity and misplaced compassion. Arjuna

expresses his extreme confusion and total bewilderment.

 

Arjuna is driven not only by despair, anxiety and doubt but also by

an ardent desire for certainty. To realise one's unreason is indeed

the first right step towards one's development based on logical

reasonings. The consciousness of one's imperfection is an indication

that there is a glimmer of hope for the ascent of that man. A human

being is led to a higher developed and evolved state only through a

crisis of contrition.

 

Contrition is deep sorrow and self-condemnation, coupled with

repentance for sin as it is displeasing to God and indirectly it

implies a feeling of deep love towards God. Attrition is sorrow for

sin or imperfect repentance produced by fear of punishment or a

sense of the baseness of sin. Repentance is a penitent renunciation

and turning away from sin. Thorough repentance, a new divine outlook

to one's life is generated. Repentance is often used as synonymous

with contrition. All these stages are very important steps towards

the ultimate progression to divinity.

 

It is the general experience of seekers that they are assailed by

doubts and difficulties, even when they are on the threshold of

enlightenment. The light that spreads in any soul is bound to meet

stiff resistance from already filled in darkness. All these negative

tendencies of doubts, fears, indulging passions, unfulfilled desires

and associated anger must be laid on the altar and be consumed in

the fire of knowledge and wisdom. Such struggle with darkness will

continue until the light completely fills one's whole being.

 

It reminds me of a famous song by late Mukesh;

 

" Raata Aur Dina, Diyaa Jale; Mere Mana Men Phira Bhee Andhiyaaraa

Hain " i.e. a lamp is burning day and night, but my mind is still

filled with darkness. How do I dispel that darkness?

 

In the verse 16 of chapter 5, Lord Krishna has very nicely

illustrated, " But for those, in whom ignorance is destroyed by

wisdom, for them wisdom lights up the Supreme Self like the Sun. "

 

In the verse 17 of chapter 5, Lord Krishna has beautifully

illustrated, " Thinking about that ultimate goal of Self realisation,

making that goal as the sole purpose and aim in their human

existence and life, with that sole object of their devotion to the

Supreme Being, they ultimately reach a state of no return, all their

sins are washed away by wisdom. "

 

Arjuna, weighted down by wretchedness, confused to the core about

what is right and wrong, now seeks guidance from his dear friend and

a newly found Guru, Lord Krishna.

 

Admitting his inability to decide, whether to fight the battle as a

true `Kshatriya' i.e. warrior or to seek voluntary retirement from

the battlefield; Arjuna surrenders to Lord Krishna. This is a total

surrender, without any reservations. Lord Krishna has been waiting

for this very moment of `SampoorNa Ananyabhaava SharaNaagati' i.e.

total surrender of Arjuna, without any other distractions. A true

Guru can offer his solemn advice only when the disciple is properly

conditioned and fully prepared to receive it. Knowledge is earnestly

sought. Knowledge is not doled out.

 

Every Sadhak will realise that the first step in the study of

Shreemad Bhagawad Geeta is to keep aside personal egos, biases, half-

baked knowledge and develop a sense of `Shraddhaa' i.e. trust and

confidence in the teachings of the divine scripture, which has stood

the ultimate test of time.

 

In the verse 6 of chapter 14, Lord Krishna has clearly communicated,

" Of these (Sattva, Rajasa and Tamas the three basic human

tendencies), Sattva i.e. goodness being intrinsically pure in

nature, it causes self illumination and sound health in every

seeker. O sinless one, it binds every Sadhak by attachment to

happiness and knowledge. "

 

Every Sadhak needs to acknowledge that `Sattvaat Sanjaayate

Dnyaanam' i.e. only from purity of heart and mind, knowledge is

dawned upon those who seek `Yoga' i.e. unity with the Aatman i.e.

the subset of the superset termed as Brahman.

 

Arjuna expresses his full trust and confidence in his divine

charioteer. Arjuna has complete faith in the large-heartedness of

Lord Krishna. Arjuna firmly believes that Lord Krishna has supreme

patience along with his supreme knowledge and therefore Lord Krishna

will certainly explain him everything without any display of

irritation or loss of continuity.

 

Please note that Arjuna has sought 'Shreyasa' and not `Preyasa'.

 

`Preyasa' is one that offers pleasure to begin with and in the end

it offers pain. On the other hand, `Shreyasa' is one that offers

pain to begin with and in the end it offers pleasure.

 

Therefore, Shankaraachaarya has termed `Preyasa' as `Avidyaa' i.e.

ignorance and `Shreyasa' as `Vidyaa' i.e. knowledge.

 

Out of the four `Purushaarthaas', `Artha' i.e. possessions including

wealth and `Kaama' i.e. generation of progeny in accordance with

scriptures are `Preyas' activities; while `Dharma' i.e. righteous

conduct and `Moksha' i.e. realisation of the Self are `Shreyas'

activities.

 

Arjuna is indeed fortunate to have `Jagad-Guru' i.e. preceptor of

the entire world, Lord Krishna as his friend, philosopher and guide.

 

Thanks & Best Regards,

Shrikant Joshi.

 

===============================================================

 

|| Shree Hari ||

Ram Ram

 

All Sadhaks can and should contribute as well. Discussion /

clarification is encouraged

 

OTHER REQUESTS FROM SADHAKS -

 

Please feel free to take the lead in any of these areas so that all

sadhaks may benefit.

 

- Introduction to Chapters (GT MODERATOR FROM SADHAK SANJIVANI)

- Chapter Summary - Principles and Laws emanating from it.(N.B. VYAS)

- Summary of Chapter from Sadhak Sanjivani " AS IS "

- Yes, Epilogue / Important Facts in each verse good to bring out.

- Any subtle thoughts / interpretation (MIKE ?)

- In-depth explanation of " Om Tat Saditi Srimadbhagavadgitaasu,

Upanishadsu..... " is a very good idea. (GT MODERATOR FROM SADHAK

SANJIVANI)

 

From Gita Talk Moderators

Ram Ram

-----------------------------

 

Shree Hari

Ram Ram

We deeply thank Shri Shrikantji Joshi for taking the initiative to

support this divine work of daily one verse Bhagavad Gita

explanation and Shri Madan Kauraji for the Gita Prabodhani

translation Chapter 1 and 2 and to Mrs. K Asani for requesting shloka

explanation on a daily basis.

From Gita Talk Moderators

Ram Ram