Chapter 2

Bhagavad Gita Chapter 2

Bhagavad Gita Chapter 2

Introduction

In Bhagavad Gita Chapter 2, God Kaal (Brahm) gives knowledge to Arjun after Arjun refuses to fight. God Kaal says, learned people do not worry about death. It is not that you, all these soldiers, and I were never there before or will never be. Therefore, gather the courage to bear sorrow-joys and we all are in the cycle of life-death. In the end Kaal says one who has become aware of the truth about God (Parmatam tattav), he has become free from sensual enjoyments and remains balanced in joys-sorrows and gain-loss.

Download PDF | Bhagavad Gita Chapter 2

Bhagavad Gita PDF Chapter 2 Hindi

Analysis Chapter 2 | Bhagavad Gita

Read analysis of chapter 2 of Bhagavad Gita

Chapter 2 Verses | Bhagavad Gita

Chapter 2 Verse 1: And thus, God Madhusoodan said this statement to Arjun who was overwhelmed with compassion, had agitated eyes filled with tears, was distressed and drowned in darkness of affection.

Chapter 2 Verse 2: O Arjun! With what motive did this affection come to you at this miserable unsuitable time? Because this is a character of inferior men; it will not lead to heaven and is only going to bring disgrace.

Chapter 2 Verse 3: O Arjun! Do not yield to unmanliness. It does not befit you. O Parantap! Abandoning this petty weakness of heart, stand up for the battle.

Chapter 2 Verse 4: O Madhusoodan! How shall I fight with arrows against Bheeshm Pitamah and Dronacharya in the battle field? Because O Arisoodan! They both are venerable.

Chapter 2 Verse 5: Instead of killing eminent teachers, I even consider it auspicious to eat begged food in this world. Because even after killing the teachers, I will only enjoy blood-stained wealth and lust-like pleasures in this world.

Chapter 2 Verse 6: And we do not know that what is better for us out of the two, to fight or not to fight, and do not even know that we will conquer them or they will conquer us. And after killing whom, we do not even wish to live, they only, Dhritrashtr’s sons, are standing in the confrontation.

Chapter 2 Verse 7: I, with the nature of being overpowered by the fault of cowardliness and bewildered on the subject of righteousness, ask you that tell me whatever is certainly auspicious for me because I am your disciple. Therefore, instruct me, who is in your refuge.

Chapter 2 Verse 8: Because on this Earth, even after attaining an undisputed affluent kingdom and the lordship over the gods, I do not see the way that can end the grief which is drying up my senses.

Chapter 2 Verse 9: O King! Having said thus to Antaryami (all-knowing) Shri Krishna Maharaj, Arjun, the conquerer of sleep, then clearly said to God Shri Govind that I will not fight and became silent.

Chapter 2 Verse 10: O Descendent of Bharat, Dhritrashtra! all-knowing Shri Krishna smilingly spoke these words to that Arjun, grieving in the middle of both the armies.

Chapter 2 Verse 11: You are grieving for men who do not deserve to be grieved for, and are saying statements like Pandits, but Pandits do not grieve for those who have died and also for those who are living.

Chapter 2 Verse 12: Neither it is that I was not there at any time or you were not there or these kings were not there, and nor it is that we will not be there beyond this.

Chapter 2 Verse 13: Just as the soul in this body has a childhood, youth and old age; similarly, it acquires another body. A steadfast man does not get bewildered on that subject.

Chapter 2 Verse 14: O Kunti’s son! The contact of senses and their sense objects leading to cold, heat, joys and sorrows come and go i.e. are temporary; therefore, O Bharat! You tolerate them.

Chapter 2 Verse 15: Because O best among men! A steadfast i.e. Tatvdarshi man, who considers sorrows and joys to be same, whom these do not disturb, he is worthy of the happiness of Purna Parmatma.

Chapter 2 Verse 16: A perishable object’s existence is not known and imperishable’s absence/destruction is not known, thus, even the truth/reality about these two has been perceived by Tatvgyani[1] i.e. Tatvdarshi saints. (Its evidence is in Chapter 4 Verse 34).

Chapter 2 Verse 17: You should know Him to be indestructible/immortal from whom this whole visible world has pervaded. No one is capable of destroying this Immortal.

Chapter 2 Verse 18: This body, composed of the five elements is perishable. The immortal God always lives with the soul in the body. An ordinary worshipper is unacquainted with the inseparable relationship of Purna Parmatma and the soul. Therefore, the unproven, is said to be imperishable, who always lives with the soul. Therefore, O descendent of bharat, Arjun! Fight.

Chapter 2 Verse 19: He who considers this/Him to be a killer and who believes it/this to be killed, they both do not know because in reality neither does He kill anyone, nor gets killed by anyone.

Chapter 2 Verse 20: Neither is it born at any time, nor does it die, and nor is it after having born going to come into existence again, because it is unborn, eternal, ever-existing and primeval. It is not even killed when the body is killed.

Chapter 2 Verse 21: O Arjun! One who knows this God along with the soul to be indestructible, eternal, unborn and immortal, whom does that person get killed and how does He kill anyone.

Chapter 2 Verse 22: Like, a human being after discarding old clothes wears other new clothes; similarly, the soul after discarding the old bodies acquires other new bodies.

Chapter 2 Verse 23: Weapons can not cut it; fire can not burn it, water can not dissolve it and air can not dry it.

Chapter 2 Verse 24: This is indivisible. This God is incombustible, insoluble and undoubtedly can not be dried, and this God is eternal, omnipresent, immovable, permanent and ever-existing.

Chapter 2 Verse 25: This God lives secretively with this soul. This God is inconceivable and this is said to be flawless. Therefore, O Arjun! After knowing this God in such a way, you are not worthy of grieving i.e. it is inappropriate for you to grieve. Meaning is that when God is with the living being then no harm can happen to a living being.

Chapter 2 Verse 26: And if after this you regard them as continually taking birth and always dying, then also O Mighty-armed! You are not worthy of grieving like this.

Chapter 2 Verse 27: Because one who is born is certain to die and the dead is certain to be reborn. From this also, you are not worthy of grieving in this inevitable matter.

Chapter 2 Verse 28: O Arjun! All living beings were unmanifested before birth and are going to become unmanifested after death. They are only manifested in the middle. Then in such a situation, what is there to grieve about?

Chapter 2 Verse 29: Someone rare only sees this God along with the soul in astonishment and likewise some other greatman only describes in astonishment and another listens to it in astonishment, and someone even after hearing, does not know this.

Chapter 2 Verse 30: O Arjun! This soul along with God is always immortal in everyone’s body. Therefore, you are not suitable for grieving for all the living beings.

Chapter 2 Verse 31: And, also after considering your religious practices which are in accordance with the scriptures, you should not fear because for a kshatriya, no other duty is considered more auspicious than a religious battle.

Chapter 2 Verse 32: O Paarth! Only fortunate kshatriyas get the opportunity to fight such a battle which comes of itself and is like an open door to heaven.

Chapter 2 Verse 33: But, if you will not fight the battle on the basis of this religious knowledge, then loosing the same religion of yours and fame, will incur sin.

Chapter 2 Verse 34: And everyone will speak of your long-lasting infamy and for a respectable man, infamy is even worse than death.

Chapter 2 Verse 35: And in whose eyes, you were earlier quite respectable and will now become insignificant, those great chariot-warriors will consider you withdrawn from battle out of fear.

Chapter 2 Verse 36: Your rivals while criticizing your capability will say several improper words to you. What will be more disressing than that?

Chapter 2 Verse 37: Either you will die in battle and attain heaven or after conquering the battle will enjoy the kingdom of Earth. Therefore O Arjun! Stand up for the battle with determination.

Chapter 2 Verse 38: After considering victory-defeat, gain-loss, and joy-sorrow alike, get ready for the battle. Thus, you will not incur sin.

Chapter 2 Verse 39: O Paarth! This knowledgeable speech was imparted to you in relation to yog of knowledge and now you hear it in relation to yog; the wisdom, endowed with which, you will completely give up the bondage of actions i.e. will completely destroy it. In Chapter 6 Verse 46, it is said that compared to Gyan Yogis and Karm yogis, a Tatvdarshi saint i.e. a yogi is superior. In this very Gita’s Chapter 5 Verse 2, a Scripture-opposed Gyan yogi i.e. an ascetic and Karm yogi, both have been said to be inferior.

Chapter 2 Verse 40: In this yog, there is no destruction of the beginning i.e. of the seed and also do not know the result-like fault/sin; rather, even a small amount of the wealth of bhakti of this religion of yog protects one from great fear.

Chapter 2 Verse 41: O Arjun! In this yog, resolute intellect and knowledgeable speech is only one, but the intellects i.e. viewpoints on knowledge of men, who are irresolute, thoughtless and desirous are definitely with many differences and unlimited.

Chapter 2 Verse 42-43-44: O Arjun! Those who are getting engrossed in worldly pleasures, (who) only have attachment with the mantras of the Vedas, in whose minds, heaven is the only supreme thing to be attained and there is nothing else-this is what they say. This kind of flowery i.e. ostentatiously ornamental speech which those undiscerning people deliver, which leads to birth as a result of actions and which describes various kinds of rituals/activities for the attainment of worldly pleasures and luxuries; whose hearts have been stolen by that speech, who are strongly engrossed in the worldly pleasures and luxuries, those men do not seem to have a resolute mind in the concentration of the Supreme God.

Chapter 2 Verse 45: O Arjun! With the knowledge of the worldly pleasures obtained from the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv, rising above the three gunas, free from the perplexities of joys-sorrows, situated in the eternal thing, SatyaPurush i.e. the Supreme God, not desiring yog kshem i.e. not desiring worldly pleasures in return for Bhakti, be the believer in self.

Chapter 2 Verse 46: Whatever interest one has got left in a smaller reservoir of water after acquiring a completely brimful reservoir of water, a learned man, who knows the Supreme God in essence, has same amount of interest left in all the knowledges.

Chapter 2 Verse 47: You only have right to perform action and never to its fruit. Therefore, you do not be the cause of the fruits of actions and you should also not have attachment to non-performance of action.

Chapter 2 Verse 48: O Dhananjay! Giving up attachment and being balanced in success and failure, established in bhakti-yog in accordance with the scriptures, perform the obligatory acts of bhakti according to the injunctions of scriptures; equanimity only is known as yog i.e. true bhakti.

Chapter 2 Verse 49: The self-deduced conclusion of the path of bhakti i.e. arbitrary behaviour i.e. the act of bhakti from one’s own mind is of a very low standard. Therefore, O Dhanajay! You must seek the refuge of a saint who imparts knowledge about one Supreme God i.e. you must take shelter of the way of bhakti of only one Supreme God described by the Tatvdarshi saints because most pitiful are those who become the cause of fruits/results.

Chapter 2 Verse 50: Endowed with equanimity of mind i.e. a devotee engrossed in the true scripture-based path of bhakti directed by a Tatvdarshi Saint gives up both of these – good deeds, like, the arbitrary religious practices which he was performing considering them to be auspicious or according to the path directed by me – jaap of ‘Om’ and yagyas etc, the virtuous deeds that he used to do, and the evil acts – sin-like consumption of meat-alcOol-tobacco etc intoxicating substances, in this very lok i.e. Kaal lok i.e. he acts according to the directions of the Complete Saint. Therefore, you engage in scripture-based way of worship i.e. in true bhakti. Among the acts of Bhakti, only this path of bhakti directed by the Tatvdarshi saint is conducive to well-being i.e. is a wise act.

Chapter 2 Verse 51: Because on the basis of Tatvgyan endowed with equanimity of mind, leaned men, relinquishing the fruits arising from the actions and becoming completely liberated from the bondage of births, go to Anami i.e. the Supreme State free from the disease of birth-death i.e to Satlok, which means they attain complete salvation i.e. the disease of birth-death is completely eradicated.

Chapter 2 Verse 52: At the time when your intellect will completely cross the mire of affection i.e. of ignorance, i.e. when you will become aware of Tatvgyan (the true spiritual knowledge), then you will find the heard and yet to be heard hearsay folklore of all the enjoyments related to this lok and (parlok) another lok i.e. heaven and greatheaven, to be useless as the knowledge opposed to Vedas i.e. as unknowledgeable discussion.

Chapter 2 Verse 53: Confused by hearing various statements, when your intellect being steadfast on the basis of Tatvgyan will become firmly secured in the thought of one God, then you will attain yog i.e. bhakti. Then your bhakti will commence i.e. then you will become a yogi. In Chapter 6 Verse 46, it is said that Arjun, you may become a yogi.

Chapter 2 Verse 54: O Keshav! What is the definition i.e. characteristic of a person with a steadfast intellect, established in Sahaj Samadhi, who has attained God? How does that person with steadfast mind speak? How does he sit and how does he walk?

Chapter 2 Verse 55: O Arjun! When this person completely relinquishes all the desires present in the mind and remains contented, from the soul i.e. with dedication, only in the God living inseparably with the soul, then, he is said to be having a steadfast mind i.e. then he does not become confused and only remains completely based on the true spiritual knowledge of the Tatvdarshi saint. He is a yogi.

Chapter 2 Verse 56: Whose mind remains unperturbed on acquisition of sorrows, who is always free from desires on acquisition of joys and whose passion, fear and anger have become destroyed, that sage i.e. worshipper is said to have a steadfast mind.

Chapter 2 Verse 57: He, who being free from affection from everywhere, obtaining that-that good or evil object, neither rejoices, nor hates it, his mind is steadfast.

Chapter 2 Verse 58: And just as a tortoise withdraws its limbs from all sides; likewise, when this person withdraws the senses from the sense objects in all respects, then one should consider that his mind is steadfast.

Chapter 2 Verse 59: Only the defects of a person, who does not enjoy sense objects through senses, cease to exist but the attachment does not cease. The attachment of this person with steadfast mind, who sees best i.e. is aware of the damage caused by these defects, also ceases.

Chapter 2 Verse 60: O Arjun! Because these turbulent senses forcibly captivate even the endeavouring wise man’s mind.

Chapter 2 Verse 61: Overpowering all those senses, with a contained mind, engage in scripture-based way of worship with determination, because one whose senses are under control, his intellect becomes steady i.e. the intellect has dominance over mind and senses.

Chapter 2 Verse 62: One, who broods over worldly enjoyments, develops attachment to those worldly enjoyments. From attachment arises the desire of those worldly enjoyments and from hinderance in fulfilment of desires, arises anger.

Chapter 2 Verse 63: From anger arises sheer foolishness; foolishness leads to confusion in memory; confusion in memory leads to destruction of intellect i.e. power of knowledge, and on destruction of intellect, this man falls from his state.

Chapter 2 Verse 64: But a devotee, whose conscience has been subjugated by Tatvgyan, with his senses under self-control and devoid of passion-hatred, even when roams in the objects of senses (worldly enjoyments) does not get involved in them and attains happiness.

Chapter 2 Verse 65: On attainment of inner happiness, all his miseries end and the mind of that karmyogi with a happy heart, soon withdrawing from all sides, becomes firmly established in only one God.

Chapter 2 Verse 66: A man who has not overpowered his mind and senses does not have steadfast intellect and in the inner-self of that man with uncontrolled mind, there are no emotions. And an emotionless person does not attain peace. How can a person devoid of peace attain happiness?

Chapter 2 Verse 67: Because just as the wind sweeps away a boat moving on water; likewise, the intelligence of a man with unrestrained mind is carried away when the mind becomes based on the incomplete knowledge of a sense among the senses wandering in the sense objects.

Chapter 2 Verse 68: Therefore, O Mahabaho! One whose senses on the basis of Tatvgyan have been restrained from the sense objects in all respects, only his mind is stable.

Chapter 2 Verse 69: For all the living beings, which is like a night, in the attainment of that eternal knowledge-like Supreme happiness-giving God, a yogi with a stable mind remains awake. All the living beings remain awake for the acquisition of short-lived worldly pleasures and for that sage who knows the truth about God that is like a night.

Chapter 2 Verse 70: Just as the water of various rivers enter into the ocean, which is full from all sides and has a fixed position, without disturbing it; similarly, all desires merge in a person with a stable mind without arising any defect. Only that man attains supreme peace and not one who strives for the fulfilment of desires.

Chapter 2 Verse 71: A man who abandons all desires and roams free from possessiveness, arrogance and eager desire, only he attains peace.

Chapter 2 Verse 72 : O Arjun! This above-mentioned state of renunciation of desires, free from arrogance, is the state of a devotee who has attained God. By not acquiring this, a devotee becomes attracted to the sense objects/ worldly enjoyments and at the time of death one whose defects have not ended, he even when established in this state looses the ability to attain the Supreme God i.e. remains deprived of the benefit of attaining Supreme God.