File manager

Arjuna admits that his own nature (svabhāvaḥ) is stricken by the fault of miserly weakness (kārpaṇya-doṣopahata). Bewildered about his duty (dharma-sammūḍha-cetāḥ) he is asking (pṛcchāmi) Krishna (tvāṁ) to tell him (brūhi tan me) for certain (syān niścitaṁ) what is the best course of action for him (yac chreyaḥ). Submitting before Krishna (tvāṁ prapannam), Arjuna presents himself as a student of Krishna (śiṣyas te ’haṁ) and begs Krishna to instruct him ( śādhi māṁ). (BG 2.7)

Indeed (hi), Arjuna does not see (na prapaśyāmi mama) what could drive away (apanudyād)) his grief (yac chokam) which is drying up his senses (ucchoṣaṇam indriyāṇām) – even achieving (avāpya) a prosperous (ṛddhaṁ), unrivaled (asapatnam) kingdom on earth (bhūmāv) with sovereignty (cādhipatyam) like the demigods in heaven (rājyaṁ surāṇām api). (BG 2.8)

Having thus spoken to Krishna, the Master of the senses (evam uktvā hṛṣīkeśaṁ), Arjuna (guḍākeśaḥ) finally tells (uktvā) Krishna (govindam), the Pleasure-giver for the senses, “I shall not fight,” (na yotsya iti) and becomes silent (tūṣṇīṁ babhūva ha). (BG 2.9)

How (kutas) has this impurity (kaśmalam idaṁ) come upon (samupasthitam) Arjuna (tvā) in this hour of crisis (viṣame)? It is not adorned (juṣṭam) by one who knows the value of life (anārya) as it leads to infamy (akīrti-karam) not heaven (asvargyam). (BG 2.2) Krishna uses even stronger words instructing Arjuna. Arjuna (pārtha) should not (mā sma) take to (gamaḥ) impotence (klaibyaṁ). It does not (naitat) befit (upapadyate) him (tvayy). Giving up (tyaktva) petty (kṣudraṁ) weakness of heart (hṛdaya-daurbalyaṁ), Arjuna (paran-tapa) should stand up (uttiṣṭha). (BG 2.3)

It is noteworthy that whenever Krishna speaks, His position is uniquely identified as God (śrī-bhagavān).

Arjuna is still not convinced about what he should do. He continues on with his confusion expressing his predicament more emphatically. Arjuna questions how (kathaṁ) he (ahaṁ) could counterattack (pratiyotsyāmi) Bhīṣma (bhīṣmam) and Droṇa (droṇaṁ ca) with arrows (iṣubhiḥ) in the battle (saṅkhye), as they are worthy of his worship (pūjārhāv). (BG 2.4) It would be, in fact, (api) better (śreyo) to live (bhoktuṁ) in this (iha) world (loke) by begging (bhaikṣyam) without killing (ahatvā hi) than to kill (hatvā) greatly noble (mahānubhāvān) teachers (gurūn). They may be desiring worldly gain (artha-kāmāṁs), nevertheless, (tu) they are certainly (iva) teachers (gurūn) here (iha) and the objects of enjoyment (bhogān) they may enjoy (bhuñjīya) by killing them would be tainted with blood (rudhira-pradigdhān). (BG 2.5)

Arjuna continues with his argument. Furthermore (ca), they don’t know (na vidmaḥ) this (etad) – which (kataran) is better (garīyo) for them (no) – conquering them (yad vā jayema) or being conquered by them (yadi vā no jayeyuḥ). The sons of Dhṛtarāṣṭra (dhārtarāṣṭrāḥ) are standing (te ’vasthitāḥ) before them (pramukhe). By killing (hatvā) them (yān), indeed (eva), Arjuna feels he does not wish to live (na jijīviṣāmas). (BG 2.6)

When unrighteousness (adharma) is prominent (abhibhavāt), the women of the family (kula-striyaḥ) are desecrated (praduṣyanti), and with the desecration (duṣṭāsu) of women (strīṣu), a discombobulated social division (varṇa-saṅkaraḥ) is generated (jāyate). (BG 1.40) Such societal confusion (saṅkaro) results only (eva) in hellish experience (narakāya) for the family (kulasya) as well as (ca) for those who destroy the family (kula-ghnānāṁ). The forefathers (pitaro) of such families (eṣāṁ) certainly (hy) fall down (patanti) because of the lost (lupta) culture of offering food and water to the departed forefathers (piṇḍodaka-kriyāḥ). (BG 1.41)

Owing to these (etaiḥ) faults (doṣair) of those who destroy the family tradition (kula-ghnānāṁ), discrepancies in social division (varṇa-saṅkara) are created (kārakaiḥ), and, social values (jāti-dharmāḥ) and (ca) everlasting (śāśvatāḥ) traditional family values (kula-dharmāś) are destroyed (utsādyante). (BG 1.42) Arjuna has heard (anuśuśruma) that human beings (manuṣyāṇāṁ) with destroyed family values (utsanna-kula-dharmāṇāṁ) dwell always in hell (narake niyataṁ vāso). (BG 1.43)

Arjuna sums up his disgruntled and confused state in the following words. “Alas (aho), how strange it is (bata) that (yad) we (vayam) are resolved (vyavasitā) to commit (kartuṁ) a great sin (mahat pāpaṁ)! Driven by the greed for royal happiness (rājya-sukha-lobhena), we are ready (udyatāḥ) to kill (hantuṁ) our own people (sva-janam). (BG 1.44) If (yadi) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrā), with weapons in hand (śastra-pāṇayaḥ), were to kill (hanyus) me (mām) weaponless (aśastraṁ) and unresisting (apratīkāram) in the battle (raṇe), that (tan) would be (bhavet) better (kṣema-taraṁ) for me (me). (BG 1.45)”

Arjuna (arjunaḥ), thus (evam) speaking (uktvā) on the battlefield (saṅkhye), sat down (upāviśat) on the chariot (rathopastha), giving up (visṛjya) bow (cāpaṁ) and arrows (sa-śaraṁ), with his mind (mānasaḥ) distressed (saṁvigna) with grief (śoka). (BG 1.46)

Dhṛtarāṣṭra asks (dhṛtarāṣṭra uvāca) Sañjaya (sañjaya), “On the field of justice (dharma-kṣetre), Kurukṣetra (kuru-kṣetre), my sons (māmakāḥ) and the sons of Pāṇḍu (pāṇḍavāś caiva) are assembled (samavetā) desiring to fight (yuyutsavaḥ). What (kim) did they do (akurvata )?” (BG 1.1) Sañjaya responds as follows. After seeing (dṛṣṭvā tu) the marshalled (vyūḍhaṁ) Pāṇḍava army (pāṇḍavānīkaṁ), King (rājā) Duryodhana (duryodhanas) then (tadā) approaching (upasaṅgamya) his teacher [Droṇācārya] (ācāryam) spoke (abravīt) these words (vacanam). (BG 1.2)

Duryodhana, although internally nervous and anxious, exudes false confidence in front of his teacher. Desiring to manipulate his teacher, he says, “O teacher (ācārya), behold this (paśyaitāṁ) great army (mahatīṁ camūm) of the sons of Pāṇḍu (pāṇḍu-putrānām), arranged (vyūḍhāṁ) by your (tava) intelligent (dhīmatā) disciple (śiṣyeṇa), the son of Drupada (drupada-putreṇa).” (BG 1.3) Duryodhana is making sure to mention the name of Drupada as he is aware of a long-standing rivalry between his teacher, Droṇācārya and Drupada. In this way, Duryodhana is trying to incite Droṇācārya‘s anger. The strength of one’s character can be evaluated by one’s ability to face and honestly represent one’s emotions before a trusted teacher. Here, Duryodhana is concealing his weakness by misrepresenting his emotions before his teacher.

Duryodhana, with an aim to pacify his fearful heart, now resorts to comparing the strengths of the two sides. He first lists down the warriors on the side of the Pāṇḍavas. Here (atra) are the heroes (śūrā) and great archers (maheṣv-āsā) equal to Bhīma and Arjuna (bhīmārjuna-samā ) in fighting (yudhi): Yuyudhāna, Virāṭa (yuyudhāno virāṭaś ca), and the great fighter (mahā-rathaḥ) – Drupada (drupadaś ca ). (BG 1.4) Duryodhana is particularly fearful of the valor of Bhīma and Arjuna and hence he could not avoid mentioning them in his comparison report. Also, note that he lists down Drupada as a great fighter owing to the aforementioned reason.

Duryodhana continues on. Dhṛṣṭaketu (dhṛṣṭaketuś), Cekitāna (cekitānaḥ), the powerful (vīryavān) Kāśirāja (kāśirājaś ca), Purujit (purujit), Kuntibhoja (kuntibhojaś ca), and the leader among men (nara-puṅgavaḥ) – Śaibya (śaibyaś ca), the mighty (vikrānta) Yudhāmanyu (yudhāmanyuś ca), the powerful (vīryavān) Uttamaujā (uttamaujāś ca), the son of Subhadrā (saubhadro) and the sons of Draupadī (draupadeyāś ca) – all of them (sarva) are certainly (eva) great fighters (mahā-rathāḥ). (BG 1.5–6)

Henceforth, addressing Droṇācārya as the best of the twice-born, Duryodhana draws his teacher’s attention to the side of the Kauravas. “Take note of (tān nibodha) the captains of my army (nāyakā mama sainyasya), who are specially qualified (viśiṣṭā ye) to lead side (asmākaṁ tu). I am speaking this to you (tān bravīmi te) for our information (saṁjñārthaṁ): yourself (bhavān), Bhīṣma, Karṇa (bhīṣmaś ca karṇaś ca), Kṛpa (kṛpaś ca) who is always victorious in battle (samitiṁ-jayaḥ), Aśvatthāmā, Vikarṇa (aśvatthāmā vikarṇaś ca) and the son of Somadatta (saumadattis tathaiva ca).” (BG 1.7–8)

Duryodhana next pridefully claims that many other heroes (anye ca bahavaḥ śūrā) are ready to give up their lives (tyakta-jīvitāḥ) for his sake (mad-arthe). They are capable of attacking with sundry weapons (nānā-śastra-praharaṇāḥ), and all are expert in battle (sarve yuddha-viśāradāḥ). (BG 1.9) When one is disconnected from one’s essential reality, all one is left with are external resources, either pertaining to one’s own body or other supporters. That’s where one finds a false sense of security. Duryodhana is vividly exemplifying this state of the mind.

Maintaining the same vainglorious spirit, Duryodhana furthermore proclaims that being protected by Bhīṣma (bhīṣmābhirakṣitam), their (tad asmākaṁ) strength (balaṁ) is unlimited (aparyāptaṁ), but (tv) the strength (balaṁ) of the Pāṇḍavas (idam eteṣāṁ), being protected by Bhīma (bhīmābhirakṣitam), is limited (paryāptaṁ). (BG 1.10) Duryodhana then orders all the members (bhavantaḥ sarva) of his army to firmly (eva hi) protect (evābhirakṣantu) Bhīṣma (bhīṣmam) by standing (avasthitāḥ) at all (sarveṣu) the assigned (yathā-bhāgam) points (ayaneṣu ca). (BG 1.11)

What’s the lesson for all of us? Threefold (tri-vidhaṁ) is this gateway (idaṁ dvāraṁ) to hell (narakasya), which destroys (nāśanam) [the proper conception of] the self (ātmanaḥ) – lust, anger and greed (kāmaḥ krodhas tathā lobhas). Therefore (tasmād), one must give up (tyajet) these three (etat trayaṁ). (BG 16.21) When one is free (vimuktaḥ) from these (etair) three gateways to darkness (tamo-dvārais tribhir), one (naraḥ) acts (ācaraty) for the benefit (śreyas) of the soul (ātmanaḥ) and thereafter (tato) attains (yāti) the supreme destination (parāṁ gatim). (BG 16.22)

The demoniac quality fundamentally emerges from one’s willful neglect of scriptural injunctions. Giving up the rules and regulations of the scriptures (śāstra-vidhim utsṛjya), one who (yaḥ) acts (vartate) according to one’s whimsical desires (kāma-kārataḥ), such a person (sa) attains (avāpnoti) neither (na) perfection (siddhim ), nor happiness (na sukhaṁ), nor the supreme destination (na parāṁ gatim). (BG 16.23)

Krishna concludes the chapter with an important principle and a benevolent instruction. Scripture (chāstraṁ) is, therefore (tasmāc), our (te) basis (pramāṇaṁ) for determining (vyavasthitau) what is to be done and what is not to be done (kāryākārya). We should (arhasi) perform our duty (karma kartum) in this world (iha) fully aware of (jñātvā) the rules and regulations stated in the scripture (śāstra-vidhānoktaṁ). (BG 16.24)

Self-aggrandizing (ātma-sambhāvitāḥ), stubborn (stabdhā), filled with pride and arrogance over their wealth (dhana-māna-madānvitāḥ), they (te) deceitfully (dambhenā) offer (yajante) sacrifices (yajñais) in name only (nāma), without following any rules or regulations (avidhi-pūrvakam). (BG 16.17) Sheltered in (saṁśritāḥ) false ego (ahaṅkāraṁ), strength (balaṁ), arrogance (darpaṁ), lust (kāmaṁ) and anger (krodhaṁ ca), the demoniac carrying envy in their hearts (abhyasūyakāḥ) blaspheme (pradviṣanto) Krishna (mām), who is situated in their own bodies and in the bodies of others (ātma-para-deheṣu). (BG 16.18)

How does Krishna reciprocate with such a demoniac mentality? To the demoniac (tān) who are envious (dviṣataḥ) and cruel (krūrān), the lowest in humankind (narādhamān), Krishna (ahaṁ) repeatedly (ajasram) throws them (kṣipāmy) into the cycle of birth and death (saṁsāreṣu) exclusively (eva) among the inauspicious (aśubhān) demoniac (āsurīṣv) species of life (yoniṣu). (BG 16.19) Having fallen (āpannā) into repeated births (janmani janmani) among the demoniac species of life (āsurīṁ yonim), such fools (mūḍhā) surely never approaching (aprāpyaiva) Krishna (mām kaunteya), thereafter sink down (tato yānty) to the lowest state of existence (adhamāṁ gatim). (BG 16.20)

The demoniac philosophy is as follows. They (te) say (āhur) that this manifested world (jagad) is false (asatyam), without foundation (apratiṣṭhaṁ), without controller (anīśvaram), and without cause (aparaspara-sambhūtaṁ). What else (kim anyat) is the cause (haitukam) other than lust (kāma)? (BG 16.8) Taking shelter of (avaṣṭabhya) this viewpoint (etāṁ dṛṣṭim), having destroyed themselves (naṣṭātmāno), endowed with less intelligence (alpa-buddhayaḥ), they undertake (prabhavanty) unbeneficial (ahitāḥ) horrible activities (ugra-karmāṇaḥ) that are meant for the destruction of the world (kṣayāya jagato). (BG 16.9) Thus, the demoniac outlook inevitably leads to destruction for themselves and for others.

The demoniac by nature are always attracted by the impermanent. Taking shelter of (āśritya) insatiable (duṣpūraṁ) lust (kāmam), filled (anvitāḥ) with deceit (dambha), pride (māna) and arrogance (mada), the demoniac, grabbing on to illusion (mohād gṛhītvā), conceive (pravartante) impermanent objects (asad-grāhān), and are sworn to unclean work (aśuci-vratāḥ). (BG 16.10) Does that lead to happiness? Unfortunately, no.

Their verdict (iti niścitāḥ) is that enjoyment of lusty desires (kāmopabhoga) is the supreme goal of life (paramā). And (ca), thus (etāvad), they become steeped in (upāśritāḥ) immeasurable (aparimeyāṁ) anxiety (cintām) until the end of life (pralayāntām). Bound (baddhāḥ) by ropes of hundreds of desires (āśā-pāśa-śatair), surrendered to lust and anger (kāma-krodha-parāyaṇāḥ), they strive (īhante) to collect wealth (artha-sañcayān) by illegal means (anyāyena) for the sake of lustful enjoyment (kāma-bhogārtham). (BG 16.11-12)

Here is the thinking process of the demoniac. “Up until now (adya), this (idam) has already been obtained (labdham) by me (mayā). I will achieve (prāpsye) this other one (imaṁ) as well, riding the chariot of my mind (manoratham). This (idam) wealth (dhanam) is already there (asti). Again (punar), this other one also (īdam api) will be mine (me) in the future (bhaviṣyati). That (asau) enemy (śatrur) has already been destroyed (hataḥ) by me (mayā), and (ca) I will destroy (haniṣye) others (aparān) also (api). I am (aham) the lord (īśvaro). I am (ahaṁ) the enjoyer (bhogī). I am (ahaṁ) perfect (siddho), powerful (balavān), and happy (sukhī). I am (asmi) rich (āḍhyo) with aristocratic lineage (abhijanavān). Who else (ko ’nyo) is (asti) like me (sadṛśo mayā)? I shall perform sacrifices (yakṣye), give charity (dāsyāmi), and thus I shall enjoy (modiṣya).” Thus, they are deluded by ignorance (ity ajñāna-vimohitāḥ). (BG 16.13-15)

What is the destination of those caught up in demoniac mentality? Bewildered by many thoughts (aneka-citta-vibhrāntā) and completely covered over (samāvṛtāḥ) by a network of illusion (moha-jāla), they become too strongly attached (prasaktāḥ) to lustful enjoyment (kāma-bhogeṣu) and fall down (patanti) into unclean hell (narake ’śucau). (BG 16.16)

It is understood (matā) that the divine (daivī) assets (sampad) lead to liberation (vimokṣāya), whereas the demoniac (āsurī) lead to bondage (nibandhāya). Krishna reassures Arjuna that he is born (abhijāto ’si) into divine assets (sampadaṁ daivīm) and therefore he need not worry (mā śucaḥ). (BG 16.5)

In this world (loke ’smin), there are two (dvau) kinds of created beings (bhūta-sargau) – the divine (daiva) and the demoniac (āsura eva ca). The divine (daivo) has already been spoken about (prokta) at length (vistaraśaḥ). In fact, the content of the Bhagavad Gita so far has been primarily geared toward developing divine qualities. Now, we should hear (śṛṇu) about the demoniac (āsuraṁ) from Krishna (me). (BG 16.6)

Here is a basic introduction to the demoniac class. It represents the lower branches of the inverted banyan tree, which are developed by the modes of passion and ignorance. The demoniac (āsurāḥ) people (janā) do not (na) know (vidur) what they should do (pravṛttiṁ ca) and what they should not do (nivṛttiṁ ca). Neither cleanliness (na śaucaṁ) nor proper conduct (nāpi cācāro) nor truth (na satyaṁ) exists (vidyate) in them (teṣu). (BG 16.7)

Now, Krishna’s shifts our attention to hear about the final pair that Arjuna inquired about – prakṛti [material nature] and puruṣa [the individual soul taking the role of an enjoyer]. We should know (viddhy) for certain (eva) that the material nature and the individual soul acting as an enjoyer (prakṛtiṁ puruṣaṁ ca) are both beginning-less (anādī ubhāv). And (ca), we should also (api) know (viddhi) for certain (eva) that the transformations and the modes of matter (vikārāṁś ca guṇāṁś ca) are born of the material nature (prakṛti-sambhavān). (BG 13.20)

In the matter of creation (kartṛtve), material nature (prakṛtir) is said to be (ucyate) the instrumental cause (hetuḥ) of all causes and effects (kārya-kāraṇa), whereas the individual soul (puruṣaḥ) is said to be (ucyate) the cause (hetur) of the experience (bhoktṛtve) of sufferings and enjoyments (sukha-duḥkhānāṁ). (BG 13.21) Situated in material nature (prakṛti-stho), the soul (puruṣaḥ) thus (hi) experiences (bhuṅkte) the modes born of material nature (prakṛti-jān guṇān). Due to (kāraṇaṁ) the soul’s association with the modes (guṇa-saṅgo ’sya), the soul is born (janmasu) into good and evil (sad-asad) species of life (yoni). (BG 13.22)

However (ca), there is also (apy) one more puruṣa dwelling in this body (dehe ’smin) – the transcendental enjoyer (puruṣaḥ paraḥ) referred to (ukto) as the Supersoul (paramātmeti). He is the Overseer (upadraṣṭā), Permitter (anumantā), Maintainer (bhartā), Enjoyer (bhoktā), and the Supreme Lord (maheśvaraḥ). (BG 13.23)

One who thus understands (ya evaṁ vetti) the enjoyer (puruṣaṁ) and the material nature (prakṛtiṁ ca) along with the modes of matter (guṇaiḥ saha) does not take birth again (na sa bhūyo ’bhijāyate) regardless of one’s present position (sarvathā vartamāno ’pi). (BG 13.24) So, understanding this interaction between the material nature and the two enjoyers is pivotal for us.

In summary, the beginning-less eternal individual soul acting as an enjoyer (puruṣa) associates with the temporary modes (guṇān) of nature (prakṛti) and embraces its transformations (vikārāṁś). Thus, the soul becomes the cause of the mixed experience of sufferings and enjoyments and gets born into good and evil species of life characteristic of the particular modes of nature. The real Enjoyer, the Supersoul, as the neutral Master, oversees and permits the experiences of the individual soul who is acting as an enjoyer.

On the other hand (ca), an ignorant (ajñaś), faithless (cāśraddadhānaś), and doubting soul (saṁśayātmā) goes nowhere (vinaśyati). For the doubting soul (saṁśayātmanaḥ), there is (asti) no happiness (na sukhaṁ) – neither (na) in this world (ayaṁ loko) nor (na) in the next (paro). (BG 4.40)

An unfounded doubt is as perilous as blind faith. According to BG 4.40, three categories of people fall short of receiving transcendental knowledge:

• Ignorant (ajña): who have never contacted scriptures and hence perpetuate their ignorant condition.
• Faithless (aśraddadha): who have access to scriptures but don’t have any faith in them.
• Doubters (saṁśayātmā): who have some faith in the scriptures but remain disconnected from the conclusions of scriptures (such as Krishna’s position as God, or bhakti yoga as the recommended process for perfection) and therefore don’t apply the teachings.

The predicament of the doubters is most precarious as they thwart all the opportunities for progress that are in front of them and embrace endless suffering.

How can we destroy this doubt once and for all? It is possible by putting the transcendental knowledge into practice –– in dutiful (karmāṇaṁ), detached (sannyasta), and devotional (yoga) mood.

Actions (karmāṇi) don’t (na) bind (nibadhnanti ) one who has renounced actions through yoga (yoga-sannyasta-karmāṇaṁ), whose doubts have been slashed by transcendental knowledge (jñāna-sañchinna-saṁśayam) and is situated on the platform of the self (ātmavantaṁ). (BG 4.41)

Application leads to realized knowledge (jñāna) that slays doubt (sañchinna-saṁśayam). This in turn leads to absorption in the spiritual conception of life (ātmavantaṁ), as a result of which one gets freedom from the bondage to work (na karmāṇi nibadhnanti). Therefore, Krishna stresses on operating from the platform of yoga (with heart connected with Krishna) in order to slash doubts in the heart with the weapon of knowledge (jñānāsinātmanaḥ). (BG 4.42)