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You are here: Religion Gita Geeta Chapter 2 - The Way of Knowledge

Geeta Chapter 2 - The Way of Knowledge

 

 

 

Sanjay said:

  1. To him who was thus overwhelmed with pity and sorrow, and whose eyes were filled with tears, Madhusudana spoke these words.

The Lord said:

  1. At such an odd hour how such dejection comes to you, it is disgraceful. It will neither bring haven nor fame to you.

  2. Yield not to unmanliness, It is bad on your part. Cast off this faint-heartedness and arise, O scorcher of enemies!

Arjuna said:

  1. But how can I, in battle, fight with arrows against Bhisma and Drona, who are rather worthy of reverence, O destroyer of foes!

  2. Surely it would be better to live on alms in this life than to slay these great –souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood.

  3. And indeed I can scarcely tell which will be preferable, that we should conquer them, or that they should conquer us. Those very sons of Dhrtarastra- after slaying whom we should not care to live- stand facing us.

  1. With my mind overpowered by weak thoughts, and in confusion about duty, I urge you say decidedly what is good for me. I am your disciple. I take refuge in you please instruct me.

  2. I do not see anything to remove this sorrow, which blasts my senses, even were I to obtain undisputed and flourishing dominion over the earth, and lordship over the gods.

Sanjaya said:

  1. Having spoken thus to the Lord, Gudakesa, the scorcher of foes, said to

Govinda, “I shall not fight”, and became silent.

  1. To him who was aggrieved thus in the midst of the two armies, Hrsikesa - as if smiling - spoke follwing words.

The Blessed Lord said:

  1. You have been mourning for them who should not be mourned for. Yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.

  2. It is not that I have never existed, nor these kings. Nor is it that we shall cease to exist in the future.

  3. Like childhood, youth, and old age, are the attributes of this body, similarly the embodied soul attains another body. Wise men are not deluded by it.

  4. Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, due to contact of the senses with external objects. They have a beginning and an end. They are ever changing in their nature. So do not get disturbed by them.

  5. O great amongst men, that composed man who is same in pain and pleasure, whom these cannot disturb, alone is able, to attain to immortality.

  6. The unreal never exists. Real never ceases to be. The men who have the knowledge of ‘truth’ fully understand both of these

17. That by which all this is pervaded is indestructible. No one has power to destroy this immutable.

  1. Only this body, in which this -the ever changeless, the indestructible, the infinite self is dwelling, is said to have an end. Therefore, O Arjuna, fight.

  2. He who considers the self to be the slayer, and be slain too, is ignorant. Self does not slay, nor it is slain.

  3. Self is never born, nor does it die. It is not that it did not exist, or it comes in to being. It is unborn, eternal, changeless, ever-itself. It is not killed when body is killed.

  4. He who knows this self to be industrictible, changeless, without birth, and free from decay, how can he kill or cause another to kill.

  5. As a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others, which are new.

  6. Weapons cannot cut this self, nor can fire burn it, nor can water wet it, nor can wind dry it.

  7. This self cannot be cut, nor burnt, nor wetted, nor dried. It is changeless, all pervading, everlasting, immovable and eternal.

  8. Knowing this self, which is said to be, unmanifested, unthinkable, and immutable you should not grieve.

  9. Even if you consider it is subject to constant birth and death, you should not grieve, O mighty armed.

  10. Of that which is born, death is certain; of that which is dead, birth is certain. Over the inevitable, therefore, you should not grieve.

  11. All beings are unmanifested in their beginning, manifested in the intervening period, and unmanifested in their end. Therefore, O Bharata, what is there to grieve for?

  12. Some look upon the Self as marvelous. Others speak of it as wonderful. Others again hear of it as a wonder. And still others, though hearing, do not understand it at all.

  13. This soul in the bodies of all is ever indestructible. There for you should not mourn for anyone.

  14. Looking at your own Dharma, also you should not waver, for there is nothing higher for a Ksatriya than a righteous war.

  15. Arjuna, fortunate is the Ksatriya who gets such an unsolicited opportunity for war; which opens the door to heaven.

  16. But if you refuse to engage in this righteous warfare, then forfeiting your own Dharma and honour, you will incur sin.

  17. Nay, people will dishonour you and dishonour brought on a man enjoying popular esteem is worse than death.

  18. And the warriors, who thought highly of you, will now despise you, thinking that it was fear, which drove you from battle.

  19. Your enemies also, despising at your great prowess, will speak bad about you. What could be more distressing than this?

  20. Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, and resolve to fight.

  21. Treating alike, victory and defeat, gain and loss, pleasure and pain, get ready for the fight. Fighting thus you will not incur sin.

  22. The wisdom of Self-realization has been declared to you. Having heard the wisdom of yoga, with this attitude you will be able to break through the bonds of karma.

  23. In this path there is no loss of effort, nor is there fear of contrary result. Even a little of this saves one from great fear of birth and death.

  24. In this there is a single one-pointed determination, whereas the intellect of undecided wanders in all directions, in pursuit of innumerable desires.

  25. 43-44. O Partha, those who are full of worldly desire and devoted to the letter of Vedas, who look upon heaven as the supreme goal, and argue that there is nothing beyond heaven, are unwise. They utter flowery speech recommending rituals of various kinds for attainment of pleasure and power with rebirth as their fruit. Such people, who are deeply attached to pleasure and worldly power, cannot attain one-pointed intellect concentrated on God.

  26. Arjuna, Vedas deal with the three ‘Gunas’. You be free of these three, three pairs of opposites, ever balanced, free from thoughts of getting and keeping, and be established in the self.

  1. To a wise man that is enlightened, has same use of Vedas as one whom a reservoir is, when there is a flood everywhere.

  2. Your duty is to work only, but never to the fruit thereof. Don’t be instrumental in making your actions bear fruit, nor should your attachments be to inaction.

  3. Be steadfast in Yoga; perform actions without attachment, remaining unconcerned as regards success and failure. This evenness of mind is known as Yoga.

  4. Action with desire for fruit is far inferior to that performed with the mind unperturbed by thoughts of result Therefore you seek refuge in this equanimity of mind. Miserable are those who act for results.

  5. Endowed with this evenness of mind, one frees oneself in this life, from vice and virtue. So strive for this Yoga. With this Yoga you can perform all work with perfection.

  6. The wise men possessed of this evenness of mind, abandoning the fruits of their action, are freed from cycle of birth and rebirth and attain blissful supreme state.

  7. When your mind will have fully crossed the taint of delusion, you will then not find any interest in the enjoyments of this world heard or yet to be heard.

  8. When your intellect, confused by hearing conflicting statements, will remain, steady and undisturbed on self, you will then attain self-realization (God).

Arjuna said:

  1. O, Kesava, what is the description of a man of steady wisdom, established in Samadhi? How does he speak, how does he sit, how does he walk?

The Lord said:

  1. When a man completely dismisses all the desires of mind, and remains content in himself alone by the Self, then he is said to be one of steady wisdom.

  2. He whose mind is not agitated by adversity, who does not hanker after pleasures, who has become free from passion, fear and anger, is indeed the man of steady wisdom.

  3. He who is unattached to everything, neither rejoice at receiving good nor vexed at receiving evil, is a man of steady wisdom.

  4. When like a tortoise drawing its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady.

  5. The sense objects fall away from the man who does not enjoy them with his senses; but the longing for them ceases only when he sees the supreme.

  6. The turbulent senses do violently pull away the mind of even a wise man that is striving for perfection.

  7. The steadfast, having controlled them all, sits focused on Me as the supreme goal. For he whose senses are mastered, is known to have stable mind.

  8. A man thinking of sense-objects develops attachment for them, from attachment come desire, and from desire grows anger.

  9. From anger comes delusion; from delusion comes loss of memory. Loss of memory causes loss of discrimination, loss of discrimination leads to complete ruin.

  10. But the self-controlled man, moving among objects of senses with restrain and free from likes and dislikes, attains to tranquility.

  11. With the attainment of tranquility, all sorrow is destroyed. Such a person of tranquil mind becomes firmly established in Self.

  12. He who has uncontrolled mind and senses can have no discrimination. Unmaditative has no peace. And how can one without peace have happiness.

  13. As the wind carries away a boat on the water, so do the senses moving among the sense-objects take away discrimination.

  14. Therefore, O, Arjuna, he, whose senses are completely withdrawn from their objects, is said to have a stable mind.

  15. That knowledge, which is darkness to all beings, is light to yogis. The world of sense objects in which all beings keep awake (busy) is night (of no interest) to yogis.

  16. As all the rivers flow in to the sea which remains undisturbed, likewise he in whom all enjoyments merge themselves attains peace; not he who runs after such enjoyments.

  17. The man who gives up all longings, abandoning all desires, without the sense of “I” and “mine”, attains to peace.

  18. Such is the state of self-realized soul, O, Arjuna; having reached this state, he overcomes delusion. And established in that state, even at the last moment, he attains Brahman.

End of second chapter, designated, The Way Of Knowledge.

 

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