Chapter 2

          Sanjaya uvaca

Tam tatha krpayavistam asru-purnakuleksanam

        Visidantam idam vakyam uvaca madhusudanah

 Sanjay said Lord Krishna, finding Arjuna in a bewildered state with

eyes full of tears and mind engulfed in grief, told him :

(1)

 Sri bhagavan uvaca

Kutas tva kasmalam idam visame samupasthitam

        Anarya-justam asvargyam akirti-karam arjuna

 Dear Arjuna how did you get into this fit of attachment at this most inopportune time.  Attachment will neither take you to heaven nor it is practised by the enlightened.  Even it can never enhance your name.

(2)

 Klaibyam ma sma gamah partha naitat tvayy upapadyate

    Ksudram hrdaya-daurbalyam tyaktvottistha parantapa

Therefore, Arjuna, don’t get into realm of impotence.  It doesn’t behove you.Dear Arjuna get rid of the wasteful of the mind and get ready for the battle.

(3)

 Arjuna uvaca

Katham bhismam aham sankhye dronam ca madhusudana

            Isubhih pratiyotsyami pujarhav arisudana

Arjuna said “Madhusudan, how can I fire arrows at respected Bhisham Pitamah and Dronacharya.  My lord they are worthy of worship.

(4)

Gurun ahatva hi mahanubhavan

     sreyo bhoktum bhaiksyam apiha loke    

     Hatvartha-kamams tu gurun ihaiva

     bhunjiya bhogan rudhira-pradigdhan

Therefore instead of killing these great souls I would prefer to beg. consider the succour of mercy more beneficial, Because I feel, at best, I will be indulging in worldly pleasures and wealth that would  be soaked with the blood of my respected mentors.

(5)

                                    Na caitad vidmah kataran no gariyo

       yad va jayema yadi va no jayeyuh

       Yan eva hatva na jijivisamas

                                     te vasthitah pramukhe dhartarastrah

Besides, we do not  know  what  is  more advantageous to us – to fight or to relinquish war.  Even we do not know who will  win. We are  faced  in this, battle  with those  very people who are dear to us  and we  do not even want to live after killing our own dear ones.

(6)

 Karpanya-dosopahata-svabhavah

  prcchami tvam dharma-smmudha-cetah

  Yac chreyah syan niscitam bruhi tan me

sisyas te ham sadhi mam tvam prapannam

Therefore, downcast with cowardice, confused in  connection with the call of my duty and with mind afflicted with attachment; I seek your guidance.  I am your disciple; therefore being in your patronage advise me the most worthwhile action in this hour of peril.

(7)

      Na hi prapasyami mamapanudyad

yac chokam ucchosanam indriyanam

     Avapya bhumav asapatnam rddham

     rajyam suranam api cadhipatyam

Because I donot foresee that kingdom full of wealth or the blessing worthy of gods even could bring me such a solace that will rid me of the deep grief that has left all my senses dry.

(8)

          Sanjaya uvaca

         Evam uktva hrsikesam gudakesah parantapah

Na yotsya iti govindam uktva tusnim babhuva ha

Sanjay said “Rajan, Arjuna whose agility is known to conquer sleep after speaking to shri Gobind the lord Krishna in such  a manner full of remorse finally said that I will not fight”.

(9)

Tam uvaca hrsikesah prahasann iva bharata

Senayor ubhayor madhye visidantam idam vacah

 Bharatvanshi  Dhritrashtra,  finding  Arjuna  totally  downcast  with  grief amidst the two armies, lord Krishna laughingly told Arjuna”.

(10)

       Sri bhagavan uvaca

Asocyan anvasocas tvam prajna-vadams ca bhasase

      Gatasun agatasums ca nanusocanti panditah

Lord Krishna said “Arjuna, you don’t lament for worthy people and you talk like pundits.  But  understand from me that knowledgeable pundits  neither  mourn  those  who  are dead nor they lament those  who are alive.

(11)

          Na tv evaham jatu nasam na tvam neme janadhipah

Na caiva na bhavisyamah sarve vayam atah

                param

It is not true that in any given time you did not exist or these kings nor that in future we will loose our existence.

(12)

Dehino smin yatha dehe kaumaram yauvanam jara

     Tatha dehantara-praptir dhiras tatra na muhyati

Just as a soul lives a child then in youth and finally as a old  person likewise  it  also  changes  the  body.   In  such  circumstances, the enlightened  person does not get attached.

(13)

Matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah

   Agamapayino nityas tams titiksasva bharata

 Kuntiputra  Arjuna,  winter  or  summer; or such states or situation that bring joy or grief are all temporary.  You have to bear these.

(14)

  Yam hi na vyathayanty ete purusam purusarsabha

Sama-duhkha-sukham dhiram so mrtatvaya kalpate

 Because the mature mind who considers same and is not disturbed by joy or grief; his is the soul worthy of salvation.

(15)

Nasato viidyate bhavo nabhavo vidyate satah

Ubhayor api drsto ntas tv anayos tattva-darsibhih

 There is no base for the untruth and the truth always establishes itself.  The enlightened person always understands the essence of these.   The core meaning is finally grasped by him.

(16)

 Avinasi tu tad viddhi yena sarvam idam tatam

Vinasam avyayasyasya na kascit kartum arhati

The omni present is the only one that is immortal and beyond any danger of affliction.  Nothing can damage it.

(17)

Antavanta ime deha nityasyoktah saririnah

Anasino prameyasya tasmad yudhyasva bharata

 But all the bodies that embody the undecaying everlasting  unperishable and perpetual soul.  There for you must fight the  battle.

(18)

Ya enam vetti hantaram yas cainam manyate hatam

     Ubhau tau na vijanito nayam hanti na hanyate

 Whoever thinks that the soul can kill or the soul can die don’t know know the fact.  Because soul never kills anyone not it can be killed by anyone.

(19)

Na jayate mriyate va kadacin

nayam bhutva bhavita va nna bhuyah

     Ajo nityah sasvato yam purano

     na hanyate hanyamane sarire 

 In no time this soul ever is born nor there is anytime when the soul dies, because the soul is everlasting deathless and eternal.  The body may die the soul does not.

(20)

 Vedavinasinam nityam ya enam ajam avyayam

Katham sa purusah partha kam ghatayati hanti kam

Arjun one who understands, the eternal nature and everlasting character of the soul, how can be kill or get killed.

(21)

Vasamsi jirnani yatha vihaya

 navani grhnati naro parani

 Tatha sarirani vihaya jirnany

 anyani samyati navani dehi

 Just  as  a  man  has  to give up the old clothes when he takes wears over  the  new, in  the  same way  the soul relinquishes the old body and come into the new one.

(22)

Nainam chindanti sastrani nainnam dahati pavakah

     Na cainam kledayanty apo na sosayati marutah

Sword cannot cut the soul, fire cannot burn it, water cannot make it wet and the air cannot dry it up

(23)

Acchedyo yam adahyo yam akledyo sosya eva ca

Nityah sarva-gatah sthanur acalo yam sanatanah

 Because the soul is uncut table; it is imperishable and nothing can ever ause any kind of effect.  The soul is immortal  _________  permanent and  perpetual.

(24)

Avyakto yam acintyo yam avikaryo yam ucyate

Tasmad evam viditvainam nannusocitum arhasi

Neither the soul can be decried in words not it ever gets blemished. Therefore, Arjuna, understanding the true nature of human soul, you are not worthy of lamenting o getting into any kind of grief.

(25)

Atha cainam nitya-jatam nityam va manyase mrtam

     Tathapi tvam maha-baho nainam socitum arhasi

Jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca

    Tasmad apariharye rthe na tvam socitum arhasi

But even it you consider the soul takes birth and dies, even than you should not get into grief because anyone who is born must die and the one who dies must be born again.  And therefore  you must not grieve considering the insoluble nature of the life-birth cycle.

(26-27)

 Avyaktadini bhutani vyakte-madhyani bharata

         Avyakta-nidhanany eva tatra ka paridevana

 Arjun, all beings were invisible before birth and all will become invisible after death.  Only during the period between birth the death they are visible.  In such a situation where is the need for grief.

(28)

 Ascaryavat pasyati kascit enam-

       ascaryavad vadati tathaiva cannyah

       Ascaryavac cainam anyah srnoti

srutvapy enam veda na caiva kascit

 Only an enlightened person can understand the soul in its true manifestation.   Another enlightened one can only explain in his description but most cannot even undersand after due  explanations.

(29)

Dehi nityam avadhyo yam dehe sarvasya bharata

       Tasmat sarvani bhutani na tvam socitum arhasi

Arjun the soul in the body cannot be killed.  Therefore you must not get into grief for all human ____ beings.

(30)

 Svadharmam api caveksya na vikampitum arhasi

Dharmyaddhi yuddhac chreyo nyat ksatriyasya na vidyate

 Besides considering your own duty you must not have any cause of fear of any kind.  Because for a Kshtriya battle of righteousness is the best path of salvation and pride.

(31)

 Yadrcchaya copapannam svarga-dvaram apavrtam

Sukhinah ksatriyah partha labhante yuddham idrsam

 ‘Parth’, the doors of heaven have automatically been opened for you in the garb of this riteou war.  And only fortunate Kshtriyas get this unique opportunity.

(32)

 Atha cet tvam imam dharmyam sangramam-na karisyasi

             Tatah svadharmam kirtim ca hitva papam avapsyasi

But if you choose not to fight this dutiful bate; you will act against your  religion,  your  duty  and  will  loose  your  name and will be committed to sin.

(33)

 Akirtim capi bhutani kathayisyanti te vyayam

          Sambhavitasya cakirtir maranad atiricyate

Everyone will talk of your cowardice and lowly actions for times to come.  For a men of status such a bad name is worse than death.

(34)

 Bhayad ranad uparatam namsyante tvam maha-rathah

  Yesam ca tvam bahu-mato bhutva yasyasi laghavam

 And for all those who had great respect for you will consider you belittled and will think that being afraid you have avoided the battle.

(35)

    Avacya-vadams ca bahun vadisyanti tavahitah

Nindantas tava samarthyam tato duhkhataram nu kim

 Your enemies will talk ill of your abilities and will say unspeakable words.   What ever could be cause for a greater grief?

(36)

 Hato va prapsyasi svargam jitva va bhoksyase mahim

    Tasmad uttistha kaunteya yuddhaya krta niscayah

Either you will die in the battle and go to the heaven or you will win your kingdom and enjoy the rule.  therefore get ready for the battle with full determination.

(37)

        Sukha-duhkhe same krtva labhalabhau jayajayau

Tato yuddhaya yujyasva naivam papam avapsyasi

 Considering victory and defeat, loss orgain as same; you must get ready to fight.  Fighting the battle with this spirit you will not be afflicted by sin.

(38)

 Esa te bhihita sankhye buddhir yoge tv imam srnu

Buddhya yukto yaya partha karma-bandham prahasyasi

 ‘Parth’, I have given this advice according to ‘Gyan Yog’ now you understand me according to the principles of Karmayog, due to which you will give up all forms of attachment to action or annihilate the ill effects of the action itself.

(39)

  Nehabhikrama-naso sti pratyavayo na vidyate

Svalpam apy asya dharmasya trayate mahato bhayat

 Following the Karmayog no action originates or generates any effects either in the beginning or in the end.  Rather a little practice of Karmayog relieves you from the fear of the dire death or birth-death cycle.

(40)

 Vyavasayatmika buddhir ekeha kuru-nandana

Bahu-sakha hy anantas ca buddhayo vyavasayinam

 Arjun in Karmayog the definitive intelligence is focussed and unidirectional.  But for those with unstable mind with wandering thoughts and attached with the results of the actions; their minds and wisdom also wonder making them indecisive and unstable.

(41)

 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

 

        Bhogaisvarya-prasaktanam tayapahrta-cetasam

Vyavasayatmika buddhih samadhau na vidhiyate

 Arjun, those who are involved and attached to the worldly pleasures, who see only the results of the efforts and who consider heaven only the most sought after good and nothing else; these mundane people use artificial and affected language.  They are the ones who indulge in hankering after riches, comforts and pleasures, and describe various means and methods to obtain these and who are absolutely attached with such actions and thoughts and whose minds are overcome by these blemishes.  They do not possess the desiccate

power.

(42-43-44)

Leave a Reply

Your email address will not be published. Required fields are marked *