Bhagavad Gita - Daily - II CHAPTER 3 II

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Chapter 3, Verse 1 is as follows;

 

Arjun = Arjun

Uvaacha = said

Jyaayasee = superior

Chet = if

KarmanaH = than action

Te = by you

Mataa = thought

BuddhiH = knowledge

Janaardana = O Krishna!

Tat = then

Kim = why

KarmaNi = in action

Ghore = terrible

Maam = me

Niyojayasi = you engage / enjoin

Keshava = O Keshava!

 

English translation:-

 

Arjun said, " O Janardana! If it is considered by you that knowledge is superior

to action, then why do you, O Keshava, engage me in such a terrible action? "

 

Comment:

 

The Lord nowhere asserted in 2nd chapter that Knowledge is superior to Action;

but failing to grasp the real meaning and import of the Lord's statement

'Buddhiyoga' for the Knowledge and was led to conclude that the Lord was

declaring Action as superior to Knowledge. In reality, however, the word

'Buddhiyoga' in verse (2-39) was not used in the sense of Knowledge; it was

used for Karma Yoga, characterized by equanimity, while the word 'Karma' in

verse 2-49 referred to action with a motive, where Lord is speaks of those who

crave for the fruit of action as extremely poor and wretched and declared action

with a self motive as inferior, exhorts Arjuna to take recourse to Karma Yoga.

But Arjuna failed to grasp the spirit of the Lord's instruction, and hence the

question as set forth in the present verse arose in Arjuna's mind.

 

However, the word 'Buddhi' used in this verse, cannot be taken in the sense of

Karma Yoga, since the word forms part of Arjuna's question. Failing to grasp the

Lord's words, Arjuna has construed 'Buddhi' to mean knowledge, therefore he has

put the question as such.

 

A singular pursuit of knowledge to the exclusion of any action was indeed

incompatible with the basic natural inclinations of Arjuna, the best

contemporary archer. Arjuna was all the time expecting confirmation from Lord

Krishna that his withdrawal from the battle-field was infact a noble emotion,

which was worthy of appreciation and applause by one and all.

 

Under delusion, Arjuna had forgotten that the royal battle was the clash of

diametrically opposite ideologies of righteousness verses un-righteousness.

There was no scope for Arjuna's personal agenda in the epic battle. As Arjuna

could not sink his ego and egoistic tendencies; therefore he was unable to rally

his might behind the righteousness and initiate the fight in the battle without

worrying about the final outcome of his actions.

 

Arjuna being a hard core warrior, he was expecting a singular instruction from

Lord Krishna either to march on or to retreat and go home and preferably the

latter one. In the verses 37 and 38, Lord Krishna had clearly instructed Arjuna

to fight the battle, but Arjuna did not heed that clarion call.

 

Instead of endorsing Arjuna's point of view, Lord Krishna offered him an

eloquent sermon on Sankhya philosophy replete with chaste knowledge and

impeccable logic. Being a dear friend of Lord Krishna, Arjuna used to take lot

of liberties of their close friendship and used to address him `He Krishna! He

Yadava! He Sakhaa! Therefore, Arjuna misunderstood those teachings and concluded

that any action executed in expectations of a favourable outcome must be

inferior to the action executed without any attachments and desires for a

favourable outcome. He jumped to the conclusion that Lord Krishna was of the

opinion that knowledge is superior to action. However, in that case he kept

wondering - why Lord Krishna urged him to perform the savage deeds in the royal

battle! Arjuna thought that in the Sankhya philosophy, if gaining wisdom is

superior then any action must be inferior and of no relevance and consequence.

 

Having partially understood that `Samya-Buddhi' is superior to `Kamya-Buddhi'

and `Vyavasaayaatmikaa-Buddhi' is superior to `Vaasanaatmikaa-Buddhi'; Arjuna's

argument is " Why should I go through the motions and emotions of such a

terrible, ghastly and savage deed? If I refrain from it, then will it impede my

spiritual progress? After all, I am concerned about `Shreyas' i.e. what is ought

to be done and certainly not `Preyas' i.e. what is pleasurable to perform! There

must a better course of action. And if there is one, then why don't you tell me

about such an alternative action plan? Why are you bent on plunging me into such

a ghastly deed? "

 

This is somewhat akin to a patient arguing with a doctor, " Please do not operate

on me. Please do not give me any intravenous injection. Please do not give me

bitter medicine. Please do not insist on diet control. Just ensure that my

disease disappears by any alternative means " .

 

Lord Krishna's strategy was to take Arjuna out of his mental stupor by

bombarding him with Sankhya philosophy, which was unknown to Arjuna and then put

him on the track of decisive action plan.

 

It reminds me of a famous quote from Albert Einstein, " No problem can be solved

at the same level of consciousnEss, which had created the problem in the first

place. "

 

Therefore, in order to raise the level of consciousness of Arjuna, Lord Krishna

deployed the technique of blasting Arjuna with Sankhya philosophy. He provided

enough time for Arjuna to recover from his despondent state on the battlefield.

However, Arjuna failed to respond to the staggering intellectual appeal of Lord

Krishna.

 

We are indeed grateful to the Almighty, the Supreme Being! If Arjuna had

responded to the appeal of Lord Krishna, that would have been the end of

Shreemad Bhagawad Geeta. We are indeed fortunate that we have been able to

receive the nectar of Vedanta philosophy in the next 16 chapters. This is an

eloquent testimony of `Daivam cha Eva Atra Panchamam' i.e. the fifth being

providence, which represents the divine intervention as the will of the Supreme

Being. Please refer the verse 14 in chapter 18 of Shreemad Bhagawad Geeta.

 

Arjuna's choice of words in the first verse of the 3rd chapter is very

significant. Lord Krishna had earned the titles of `Janardana' i.e. the

protector of people and `Keshava' i.e. the killer of demon Keshi. By asking the

question " Why do you engage me in such a terrible action of killing my kith and

kin, many of whom I adore and revere? " Arjuna seems to imply " Who are you man?

Are you my friend or foe? Are you my protector or my killer? I am not so sure,

if you are my real well wisher! "

 

Thanks & Best Regards,

Shrikant Joshi

[Guest guest]

Shree Paramatme NamahThird ChapterGita 3:1 & 3:2arjuna uvaca, jyayasi cet karmanas te mata buddhir janardanatat kim karmani ghore mam niyojayasi keshava (Gita 3:1) vyamisreneva vakyena buddhim mohayashiva metad ekam vada niscitya yena sreyo 'ham apnuyam (Gita 3:2) Arjuna said:If you consider that Buddhi (here Arjuna is understanding Buddhi to mean Knowledge) is superior to Action, "O Janardana (Krishna), why then do You engage me in this dreadful action, O Keshava (Krishna)? With Your complex words You seem to be bewildering my mind; therefore, tell me with certainty, the one principle, by which, I may attain to the highest good." From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji---Comment:—'Janardana'—By this term Arjuna means to suggest, that as God fulfils desires of His devotees He will undoubtedly fulfil his desire also.'Jyayasi cetkarmanaste mata buddhirjanardana tatkim karmani ghore mam niyojayasi kesava'—Its a common human weakness, that one puts queries to others with a view to getting a response, which would support his own views. It is cowardice, because valour consists in carrying out the instructions of the preceptor whether these are, favourable or unfavorable. It is because of this weakness or cowardice, that he experiences difficulty in unfavourable circumstances. When he finds himself unable to face the unfavourable circumstances, he disguises himself as a good man i.e., the evil masquerades itself as a virtue. It is very difficult to renounce this sort of evil. In the case of Arjuna also, the evil of the renunciation of his duty has disguised itself as a virtue of non-violence. So, he regards knowledge as superior to action and asks Lord Krsna, why he urges him to do a savage deed, of fighting.The Lord, in the thirty-ninth verse of the second chapter, referred to equanimity (evenness of mind), but Arjuna took it to be, knowledge. Therefore, he tells the Lord, that He had already told him, "This, which has been taught to thee, is wisdom concerning Sankhyayoga (Discipline of Knowledge); but now listen to wisdom concerning Karmayoga (Discipline of Action); endowed with which, thou shalt cast off the bondage of action." He had also told him, "Action is far inferior to the Discipline of Wisdom (Knowledge)" (2/49). Thus, if according to the Lord, knowledge is superior to action, He should not urge him to be engaged, even in virtuous actions such as oblation, charity and penance etc., which are sanctioned by scripture. But still, He is urging him to do the savage deed of the slaughter of warriors, in the war. Why?First, Arjuna, filled with enthusiasm, ordered Lord Krsna to place his chariot between the two armies so that he could observe the warriors, eager for battle. But, when Lord Krsna, having placed the chariot between the two armies, in front of Bhisma and Drona and other kings, asked Arjuna to behold those Kurus assembled there, his delusion, because of his attachment to his kinsmen, was aroused. So he thought, knowledge to be superior to action, as in the case of knowledge a man has not to perform such savage deeds as the slaughter of warriors in a war. So Arjuna asks Lord Krsna, why he urges him to perform such a savage deed.Here the term 'Buddhih' has been taken in the sense of knowledge, otherwise he would not have put this question. If Arjuna had understood 'equanimity' by the term 'Buddhih', then the Lord's statement would have not appeared as confusing. The reason is, that the Lord, in the forty-eighth verse of the second chapter, had already asked him to perform action being steadfast in equanimity. Using the term 'confusing words' will be purposeful only, when there might have been two contentions in the mind of Arjuna and only then this question might arise, "If you consider knowledge superior to action, then why do you urge Me to take savage action?" In the third chapter in response to Arjuna's question, Lord Krsna declares, that in this world there are two disciplines—the Discipline of Knowledge and the Discipline of Action. It means, that Arjuna took the meaning of the term 'Buddhih', to be knowledge.A striver can receive the correct answer to his question, only if he puts it with faith and reverence. Arjuna has full faith in Lord Krsna and holds him in great reverence. Therefore, his question shows, that he is even prepared to perform the savage deed of fighting, in order to attain salvation.'Vyamisreneva vakyena buddhirh mohayaslva me' — Arjuna says, that sometimes he asks him to perform his duty (2/48) while another time He asks him to seek refuge in knowledge (2/49). Thus, with a seemingly mixed words, He seems to bewilder his mind i.e., Arjuna is not able to understand whether he should perform his duty or take refuge in knowledge.Here, the use of the term 'eva' (as it were) two times, shows Arjuna's reverence for Lord Krsna. It is because of this reverence for the Lord, that he regards the utterance of the Lord as true, thinking that He is not confusing him. But because of his own lack of understanding, the Lord's utterance seems to him to be perplexing and it bewilders his mind. Had the Lord in fact bewildered his mind, then who would have removed his delusion?'Tadekarh vada niscitya yena sreyo'hamapnuyam' — Arjuna requests Lord Krsna to tell him decisively, one principle either of action or of knowledge, by which he may attain the highest good or bliss. Arjuna is repeating the- same request which he had already mentioned, "Tell me decisively what is good for me (2/7).Appendix — So long as we accept (assume) the existence of the world, an action seems dreadful or pleasant. The reason is that by cognising the entity of the world, we have our eye on an action rather than on our duty. But when we mind our duty, the action does not seem dreadful or pleasant.From "Srimad Bhagavadgita - Sadhak Sanjivani" in English pg 250-252 by Swami Ramsukhdasji

[Guest guest]

Chapter 3, Verse 2 is as follows;

 

VyaamishreNa = perplexing

Eva = as it were

Vaakyen = with speech

Buddhim = understanding / grasping power of the intellect / knowledge (However,

not `Sama-Buddhi' as there is no scope for confusion in it.)

Mohayasi = (you) confuse

Eva = as it were

Me = my

Tat = that

Ekam = one

Vada = tell

Nishchitya = for certain / having decided after careful thought

Yen = by which

ShreyaH = highest goal / Supreme bliss

Aham = I

Aapnuyam = may attain

 

English translation:-

 

Arjun said, " With these perplexing words, you are, as it were, confusing the

grasping power of my intellect. Tell me with certainty the path, by which I may

get the Supreme bliss on pursuing it. "

 

Comment:

 

It was certainly not the intention of Lord Krishna to confuse Arjuna, yet Arjuna

got confused. However, there was an improvement; instead of remaining silent,

Arjuna started asking questions to Lord Krishna.

 

In the verses 31 to 38 in chapter 2 of Shreemad Bhagawad Geeta, Lord Krishna had

indeed rekindled the spirit of `Kshatriya-Dharma' i.e. the core spirit of a

warrior in Arjuna; however Arjuna was not yet convinced to initiate any decisive

action.

 

Instead, Lord Krishna's advice was, " Initiate the fight and either you will

attain the Heaven or you will enjoy the worldly pleasures " . Later on, Lord

Krishna extolled the virtues of the Supreme knowledge.

Arjuna's interpretation was that in that case, why I need to go through the

rigmarole by active participation in the battle. There must be a superior

alternative path at the crossroads at this junction.

 

Being not yet completely out of the delusion, Arjuna even though being the then

best prevailing archer in India, he could not fathom out the sum and substance

of the message of his dear friend Lord Krishna. In the terminology of modern

sales and marketing, it is like offering a Rolls Royce to a person who is asking

for a mere bicycle.

 

As a listener, already full of bias and prejudice, Arjuna could not grasp the

divine message of Lord Krishna in its entirety and he found it to be ambiguous

and confusing enough to follow it up with any suitable action.

 

This dichotomy, the two-fold emphasis on apparently mutually exclusive action

and knowledge, created a doubt in the mind of Arjuna. It may be summerised as,

" Lord Krishna, I have a firm belief that you are the dispeller of the ignorance

of all beings and you are also the remover of their miseries. Then why are you

placing me alone in such a dilemma? I am sure that it is not your deliberate

attempt to lead me astray. O Jagad-Guru, I am your pupil so please guide me on

to the path of `Shreyas' i.e. what I ought to perform and certainly not the path

of `Preyas' i.e. what I would like to perform. "

 

Being very close friends, Arjuna used to treat Lord Krishna as equal. However,

the shock therapy established Lord Krishna's unquestionable superiority after

the unparalleled demonstration of his staggering intellect by his divine message

in chapter 2 of Shreemad Bhagawad Geeta. This certainly helped to establish the

`Guru and Shishya' i.e. the teacher and pupil relationship.

 

At the end of second chapter Arjuna seems to usher in a state of recovery from

his neurotic seizure. His two questions at the beginning of the chapter 3 seem

to validate his recovery.

 

Arjuna had earned the title of `Dhananjaya' i.e. conqueror of wealth. However,

Arjuna's conduct was never in the pursuit of aggrandisement of worldly pleasures

and enjoyments. He was convinced that he had to fulfill his divine mission in

life, where wealth was only the means and certainly not the end in itself.

However, Arjuna was not so sure on how best to convert the adversities into the

best opportunities so that he could carve out a niche for himself, establish

superiority of righteousness over unrighteousness and in the end attain the

ultimate spiritual progress in life.

 

In modern times we often say, " Oh sure, we will certainly follow the right path,

however, only after exhausting all other available options " . This is precisely

what Arjuna wanted to avoid. Therefore, here Arjuna seems to imply to Lord

Krishna, " Please do not lead me astray, just tell me a singular path to follow;

as I love you and I trust you " .

 

Thanks & Best Regards,

Shrikant Joshi