Bhagavad Gita - Daily - Chapter 2 Summary

[Guest guest]

Hari OmOne of the

tasks given to me by GT Moderators is presentation to Divine Sadhaks

the laws and principles emanating from each chapter of Gitaji. Now that

Chapter 2 is over let me obey the Moderators :LAWS AND PRINCIPLES EMANATING FROM CHAPTER 21

(a) To give importance to Viveka ( discrimination/conscience/antaratma)

; and (b) To do one's prescribed "duty" - out of these two; if a human

firmly does any one of the above ; his all worries and sorrows

evaporate/destroy - IT IS A LAW !2 In BG 2:11 Lord indirectly

calls Arjuna to be a "stupid" man- as he worries about that which is

not worth worrying and talks as if he is very wise and knowledgeable. A

stupid does exactly that. 3 Removal of "Worry" (Chinta)

(grief/sorrow/pains included)- is the key task of Paramatma, Gitaji,

all religions.It is a goal for every creature. Lord's teachings in Gita

start with reference to worries (ashochyananva ..) and end with

reference to worries (maa suchah).4.Worry arises entirely and

solely out of stupidity. It arises because a persons "divides" the

world into two categories (all people and things) - "mine" and "not mine".

It is a law that "mine-ness" (proprietary interest) generates desires, likings and attachment.

It is another law that in this universe all faults or calamities or

sorrows arise only from "mine-ness and desires" - be it grief or worry or

fear or tension or anxiety or turbulence etc etc. This very division

of "mine" and "others" is output of stupidity.4 The wise grieve, neither for the living, nor for the dead.5 A person who is not tormented by sense objects, becomes eligible, for immortality.6 The unreal has no existence and the real, never ceases to be.7 These bodies acquired by souls , are spoken of, as perishable.8 Soul, neither slays, nor is slain.It is not killed,even when the body, is slain.9

As a person discarding worn out cloths, puts on new ones, so an

embodied soul, casting off old bodies, enters into others, which are

new.10. Death is sure of that (body etc ) which is born.11 Treating alike victory and defeat, gain and loss, pleasure and pain ..... engage yourself in performance of your "duty" !12

Even a little practice of dharma (one's duty only - disinterested

action, equanimity ) protects one from great danger of birth and death

viz emancipates him.13 Your right is only to perform your duty,

but never to claim its fruit. Do not be the cause of the fruit of

action nor let your attachment be for inaction.14 Equanimity is called Yoga.15. With loss of reason (discrimination), a person goes to complete ruin.16

A striver(yogi) frees himself from attraction (Raag) and aversion

(Dvesha) and attains placidity of mind. With the attainment of such

placidity, all his sorrows come to an end.17 How can there be happiness, for one lacking peace?18 That, which is night to all beings, in that state of Divine Knowledge and Supreme Bliss, an emancipated person keeps awake.19 That man does not attain tranquility , who hankers after worldly enjoyments. 20

He, who gives up all desires, and moves about without the sense of mine

and egoism and shuns the thirst for necessities of life, attains

tranquility.21 Attachment/attraction of the mind to objects,

persons and actions is the main sign/mark of ignorance. As when the

hollow of a tree catches fire, it does not remain green any more but it

is dried up, similarly he who has caught fire in the form of

attachment, can't attain peace.Jai Shree KrishnaVyas N B

[Guest guest]

Chapter II - Samkhya Yoga (The Yoga of Knowledge) - Summary Samkhya

Yoga: That system of philosophy which is connected with numbers is

Samkhya. In the investigation of the Eternal, it is necessary to

enumerate the number of all transitory and impermanent elements,

and so it is called Samkhya. Knowing the twenty four phenomenal

modifications, and rejecting them all as non-eternal and finding out

the Eternal witness of all Nature is what is called Samkhya Vidya

(Knowledge). In this Chapter, the nature of Atma is fully described,

impermanance of body, composed of five elements is enunciated, along

with many aspects of the Supreme knowledge are referred to, therefore,

it is entitled Samkhya Yoga. Important points in this Chapter are summarized as follows: 1). Arjuna’s distress and confusion 2). Start of Divine Message �" declaration of a clear distinction of: - Sharira (The perishable body) - Shariri (The imperishable indweller in the body) 3). Necessity of discharging one’s duty (Swadharma), 4). The discipline of Karma Yoga, performing selfless (Nishkam) actions with an attitude of equanimity. 5). Marks of a man of steadfast wisdom (Sthitprajna)

A brief explanation of each of the five areas follows: 1). Arjuna’s Distress (Verses 1-10): Arjuna

is in the state deep distress and utter confusion (continuing from

Chapter I), he realizes the futility of his arguments, gives up trying

to convince Lord Krishna

with his reasons of not wanting to fight. Finally, Arjuna here admits

that he is totally lost as to know what his rightful duty is under the

circumstances. He surrenders to Lord Krishna to seek guidance to remove

his grief and requested advice for the ultimate good to uplift his soul

(Ref: 2-7). 2). Start of Divine message (Verses 11-30): While

starting the gospel (from 2-11), Lord Krishna first of all clarifies

that the body and the soul are totally different entities. The body is

transitory, unreal, limited and perishable, while the soul is eternal,

real, omnipresent and imperishable. Therefore, one should neither feel

sad at the destruction of the perishable nor should have a desire to

maintain the imperishable �" this is called Viveka (discrimination).

This Viveka is very essential in all the three Yogas (disciplines) of

Action, Knowledge and Devotion. When a man discriminates the self from

the body, the desire for salvation is aroused. Not to speak of

salvation, even the desire for heaven etc., is aroused when a man

regards his own self as different from the body. Therefore, the Lord

starts His Divine message with Viveka. This

topic of Viveka begins with the eleventh Verse of the second Chapter

and continues up to the thirtieth Verse. The Lord, instead of using

philosophical terminology, has used simple terms to enable people to

understand this topic easily. It means that every person deserves

God-realization because the human body has been bestowed upon us, only

to realize Him. So, every being can realize God, by giving due

importance to Viveka. For

this topic, even the term ‘Buddhi’ (intellect), has been used by the

Lord. In order to distinguish the real from the unreal, the

imperishable from the perishable, the eternal from the transitory and

the soul (Atma or consciousness) from the body, there is, need only of

Viveka rather than Buddhi. Viveka is beyond the Buddhi. As Prakriti

(Nature) and Purusha (consciousness) both are without beginning (Gita

13-19), so is Viveka, which distinguishes , the real from the unreal.

This Viveka has been bestowed upon all creatures by God, and is

revealed in the Buddhi when it is pure. Birds and animals, also know

what should or should not be eaten. Even trees and creeping plants feel

heat and cold and experience favorable and unfavorable circumstances.

Human beings are specially endowed with this Viveka, which can release

them from the bondage of birth and death, and leads them to eternal

quietude and bliss. 3. Necessity of discharging one’s duty (Verses 31-38): Having

described the Viveka between ‘Deha’ (body) and ‘Dehi’ (self), the Lord

in Verses 31-38, describes the Viveka of one’s rightful duty. The

reason is that Supreme Truth which is realized by the Viveka between

‘Deha’ and ‘Dehi’, the same Supreme Truth can be realized by the proper

use of the body, by performing one’s duty. In Viveka ‘knowing’ is

important and in the performance of one’s duty ‘doing is important. Man

(consciousness) is a fragment of God, but by identifying himself with

the body, considering himself to be ‘Brahmana’ (belonging to priest

class) or a Kastriya (of the warrior class) etc., he has to discharge

his duty as a member of that class. Similarly one who considers himself

as a teacher, engineer or a father, has to discharge his respective

duty. Here,

the duty of a Kasatriya has been called ‘Dharma’ (righteousness), it is

the foremost duty of a Kasatriya not to flee away from war front. For a

Kastriya, righteousness is upheld only by waging the justified war. So,

Lord Krishna commands Arjuna to discharge his duty. Verse

(2-38) points out clearly how one should to do one’s duty, “Treating

alike victory and defeat, gain or loss, pleasure and pain; engage

yourself in the battle. Doing your duty in this manner, you will not

incur sin.†Karma Yoga (Verses 39-53): In

the Karma Yoga (discipline of Action) there is a predominance of

‘Vyavasayaatmika buddhi’ (resolute or single pointed intellect, Gita

2-41). When a man firmly resolves that he has to attain salvation,

favorable and unfavorable circumstances are no obstacle and thus he

attains equanimity, without making an effort. Verses (42-43) describe

the character of those who are obsessed by desire and look upon heaven

as the supreme goal of life. Attachment to ‘Bhoga’ and ‘Sangraha’

(pleasure and prosperity) is the main obstacle to the attainment of a

resolute intellect (Gita 2-44). In verse (45), Arjuna is advised to be

free of desires, to rise above the pair of opposites like pleasure and

pain etc., to be established in the Eternal Existence and remain

unconcerned with supply of wants and the preservation of

worldly possessions. When a man resolves to attain God-realization, his attachment to the world begins to disappear.

Having laid emphasis on resolute intellect, in the Discipline of Action, the Lord commands Arjuna to perform duty with equanimity. The

Lord declares, “You have the right (or choice) to action alone, but

never to the fruits there of†(2-47). “Perform your duty being

steadfast in Yoga, renouncing attachment, even minded in success and

failure; that equanimity is called Yoga†(2-48). The Lord further

declares, “For inferior to the Karma Yoga is action done with a selfish

motive†(2-49). Then he declares, “Endowed with equanimity (evenness of

mind), one casts off during this life effects of both good and evil deeds;

therefore devote yourself thyself to Yoga; Yoga is the skill in actionâ€

(2-50). In the Verses (52 & 53), the Lord declares that when

growing indifferent to the world, the mind becomes pure, clear and

steadfast, it succeeds in realizing God. 5) The marks of a man of steadfast wisdom (Verses 54-72): So far, Arjuna has listened to Samkhya

Yoga, Importance of performing duty per the Kasatriya Dharma and the

Karma Yoga, he is wondering now, is it all fine theory or is there such

a person with these idealistic qualities, so he asks the 4 questions in

the verse 54, about the marks of a man of steadfast wisdom. Lord

Krishna describes the marks of one possessed of a stable mind by saying

that the man of steady wisdom has no cravings and desires, is satisfied

in the self (2-55), requiring no external means of enjoyment, remains

unperturbed in sorrows, is devoid of thirst for pleasures, is

absolutely free from passion, fear or anger, remains unattached to

everything (2-56). In

Verse (59), the Lord says that sense objects may cease when they are

not enjoyed by the senses but the relish for them persists and this

relish disappears through God realization. There is a necessity of

controlling the turbulent nature of senses (2-60). The

step by step process of man’s fall and degradation through indulgence

in thoughts of senses-objects is explained in Verses (62-63). How

placidity of mind is attained by one who acts remaining free from likes

and dislikes, sorrows come to an end, how his intellect soon becomes

firmly established in God (Verses 64-65). Supreme

peace is attained by him who moves in the world free from all forms of

desire, attachment, egoism and thirst for enjoyment. (Verse 71). The

Chapter is concluded with Verse 72, with a description of the glory of

this Brahmic (Godly) state. || Ram Ram ||Humble regards,Madan kauraReference for # 2 and # 4 : Sadhaka Sanjivani in English page 247------------------------------ENHANCED VERSION WITH SEVERAL ADDITIONS Hari OmOne of the

tasks given to me by GT Moderators is presentation to Divine Sadhaks

the laws and principles emanating from each chapter of Gitaji. Now that

Chapter 2 is over let me obey the Moderators :LAWS AND PRINCIPLES EMANATING FROM CHAPTER 21

(a)To give importance to Viveka ( discrimination/conscience/antaratma)

; and (b) to do one's prescribed "duty" - out of these two; if a human

firmly does any one of the above ; his all worries and sorrows

evaporate/destroy - IT IS A LAW !2 Yield not to cowardice.3

Removal of "Worry" (Chinta) of humanity at large - is the key task of

Lord Krishna, Gitaji, and Sanatan Dharma .It is a goal for every

creature. Lord's teachings in Gita start with reference to worries

(ashochyananva ..) and end with reference to worries (maa suchah).4.Worry

arises entirely and solely out of stupidity. It arises because a

persons "divides" the world into 2 categories(all people and things) -

"mine" and "not mine". It is a law that "mineness" generates

desires,likings and attachment. It is another law that in this universe

all faults or calamities or sorrows arise from "mineness and desires"

only- be it grief or worry or fear or tension or anxiety or turbulences

etc etc. This very division of "mine" and "others" is output of

stupidity.5 Attachment/attraction of the mind to objects,

persons and actions is the main sign/mark of ignorance. As when the

hollow of a tree catches fire, it does not remain green any more but it

is dried up, similarly he who has caught fire in the form of

attachment, can't attain peace. Another name of ignorance is stupidity.6 The wise grieve, neither for the living, nor for the dead.7 A person who is not swayed by sense objects, becomes eligible, for immortality.8 The unreal has no existence and the real, never ceases to be.9 These bodies acquired by souls , are spoken of, as perishable.1o Soul, neither slays, nor is slain.It is not killed,even when the body, is slain.11

As a person discarding worn out cloths, puts on new ones, so an

embodied soul, casting off old bodies, enters into others, which are

new.12. Death is sure of him who is born, and rebirth is

assured of him who is dead ( if he is desirous). Having desires (will)

is the cause of birth and death. Those who have desires, will get new

things times without number. In a man there is one power of will and

another of the life breath. If he has power of the will and his life

breath ends, he has to be reborn. If he has no will (desire), he has

not to take rebirth when his life breath ends. 13 We have eternal disunion with the unreal while with the real we have our eternal union.14 Treating alike victory and defeat, gain and loss, pleasure and pain ..... engage yourself in performance of your "duty" !15

Even a little practice of dharma ( disinterested action, equanimity )

protects one from great danger of birth and death viz emancipates him.16

Your right is only to perform your duty, but never to claim its fruit.

Do not be the cause of the fruit of action nor let your attachment be

for inaction.17 Equanimity is called Yoga.18 Contemplating constantly on the objects of senses, a man develops attachment for them.19 From attachment springs desire.20 From desire (unfulfilled) originates anger.21 From anger arises delusion22 From delusion arises confusion of memory.23 From confusion of memory grows loss of reason ( viveka/discrimination) 24. With loss of reason (discrimination), a person goes to complete ruin.25

A striver(yogi) frees himself from attraction (Raag) and aversion

(Dvesha) and attains placidity of mind(peace) . With the attainment of

such placidity, all his sorrows come to an end.26 A man without having a sense of duty, can have no peace. 27 How can there be happiness, for one lacking peace?28 That, which is night to all beings, in that state of Divine Knowledge and Supreme Bliss, an emancipated person keeps awake.29 That man does not attain tranquility , who hankers after worldly enjoyments. 30

He, who gives up all desires, and moves about without the sense of mine

and egoism and shuns the thirst for necessities of life, attains

tranquillity (Peace).31 Peaceful is the state of a God Realised

soul. Having attained this state, he overcomes delusion

(ignorance/stupidity). Being established in this state, even at the

hour of death, he attains brahmic bliss. Jai Shree KrishnaVyas N B