Contents of
Gita Summarized
Verses 1-10
Verse 1
Translation
Madhusdana, Krsna, spoke the
following words when he saw Arjuna full of compassion, his mind dejected, and
his eyes full of tears, according to Sanjaya.
Purport
Material compassion,
lamentation, and tears are all manifestations of a lack of awareness of one's
own self. Self-realization is compassion for the eternal soul. In this verse,
the term "Madhusdana" is noteworthy. Lord Krsna had destroyed the
demon Madhu, and Arjuna now desired Lord Krsna to kill the demon of
misunderstanding that had overtaken him while performing his job. Nobody knows
where to apply compassion. Compassion for a drowning man's clothing is absurd.
A man who has fallen into the ocean of nescience cannot be saved solely by
retrieving his outward clothing - his gross material body. A sudra, or one who
regrets unnecessarily, is someone who is unaware of this and laments for the
external attire. Arjuna was a ksatriya, and his behaviour was not acceptable.
Lord Krsna, on the other hand, may dispel the lamentation of the uneducated
man, and He sang the Bhagavad-gita for this reason. This chapter teaches
us about self-realization through an analytic study of the material body and
the spirit soul, as explained by the supreme authority, Lord Krsna. This
realisation is achievable when one works without attachment to fruitful results
and is anchored in a stable conception of one's true self.
Verse 2
श्री भगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यकीर्तिकरमर्जुन ॥ २ ॥
śrī-bhagavān uvāca
kutas tvā kaśmalam idaṁ
viṣame samupasthitam
anārya-juṣṭam asvargyam
akīrti-karam arjuna
Translation
My beloved Arjuna, how did
these impurities fall upon you? said the Supreme Personality of Godhead. They
are unfit for a man who understands the worth of life. They lead to infamy
rather than higher worlds.
Purport
Arjuna's weeping for his
kinsmen is surely unseemly in the face of the Supreme Personality of Godhead,
therefore Ka voiced His amazement with the term kuta, "wherefrom."
Such impurities were not expected of a member of the civilised class of men
known as Aryans. The term Aryan refers to people who understand the value of
life and have a civilisation rooted on spiritual realisation. People who are
driven by the material perception of existence are unaware that the goal of
life is to realise the Absolute Truth, Visnu, or Bhagavn, and they are
fascinated by the external qualities of the material world, therefore they are
unaware of what emancipation is. Individuals who are unaware of the concept of
material liberation. Non-Aryans are those who have no understanding of release
from material bonds. Arjuna, although being a ksatriya, was departing from his
specified duty by refusing to fight. This cowardice is described as fitting for
non-Aryans. Such deviance from duty neither advances one's spiritual life nor
gives one the opportunity to become famous in this world. Lord Krsna did not
approve of Arjuna's so-called compassion for his kinsmen.
Verse 3
क्लैब्यं
मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥
klaibyaṁ mā sma gamaḥ pārtha
naitat tvayy upapadyate
kṣudraṁ hṛdaya-daurbalyaṁ
tyaktvottiṣṭha paran-tapa
Translation
Do not succumb to this
despicable impotence, O son of Prtha. It does not become a part of you. Give up
such trifling weakness of heart and rise, O adversary chastiser.
Purport
Arjuna was addressed as the
son of Prtha, who happened to be Krsna's father Vasudeva's sister. As a result,
Arjuna had a blood link with Krsna. If a ksatriya's son refuses to battle, he
is a ksatriya in name only, and if a brhamana's son acts impiously, he is a
brhmana in name only. Because such katriyas and brhmanas are unworthy sons of
their fathers, Krsna did not want Arjuna to be an unworthy son of a ksatriya.
Arjuna was Krsna's closest friend, and Krsna was directly leading him on the
chariot; nonetheless, despite all of these accolades, Arjuna would be
performing an infamous act if he abandoned the battle. As a result, Krsna
stated that Arjuna's attitude did not reflect his personality. Arjuna would explain
that he would abandon the battle because of his generous attitude towards the
most honourable Bhisma and his families, but Krsna saw that as weakness of
heart. Any authority would not have approved of such phoney magnanimity. As a
result, such magnanimity or so-called nonviolence should be abandoned by people
like Arjuna under the direct supervision of Krsna.
Verse 4
अर्जुन उवाच
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥
arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye
droṇaṁ ca madhusūdana
iṣubhiḥ pratiyotsyāmi
pūjārhāv ari-sūdana
Translation
Arjuna responded, "O
killer of enemies, O killer of Madhu, how can I counterattack in battle with
arrows men like Bhisma and Drona, who are worthy of my worship?"
Purport
Respected superiors, such as
Bhisma, the grandfather, and Dronacharya, the teacher, are always worshipable.
They should not be counterattacked, even if they attack. Superiors should not
be offered even a verbal fight, according to conventional etiquette. Even if
they are occasionally severe in their behaviour, they should not be regarded
harshly. Then how is Arjuna going to counterattack them? Would Krsna ever harm
His grandfather, Ugrasena, or his master, Sandipani Muni? These were some of
the arguments Arjuna made to Krsna.
Verse 5
गुरूनहत्वा
हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव
भुज्जीय भोगान्रुधिरप्रदिग्धान् ॥ ५ ॥
gurūn ahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣyam apīha loke
hatvārtha-kāmāṁs tu gurūn ihaiva
bhuñjīya bhogān rudhira-pradigdhān
Translation
It would be preferable to live
in this world by begging than by taking the lives of noble beings who are my
teachers. Despite their desire for earthly things, they are superiors.
Everything we like will be tainted with blood if they are killed.
Purport
A teacher who commits an
immoral conduct and has lost his sense of discrimination is fit to be
abandoned, according to scripture standards. Because of Duryodhana's
financial aid, Bhisma and Drona were forced to take his side, albeit they
should not have chosen such a position solely on financial grounds. Teachers'
respectability has suffered as a result of the conditions. However, Arjuna
believes that they are still his superiors, and therefore reaping pecuniary
rewards after murdering them would imply reaping bloody spoils.
Verse 6
न
चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम-
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥
na caitad vidmaḥ kataran no
garīyo
yad vā jayema yadi vā no jayeyuḥ
yān eva hatvā na jijīviṣāmas
te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ
Translation
We also don't know which is
preferable: conquering them or being conquered by them. We should not care
about living if we killed Dhritrastra's sons. Nonetheless, they are presently
on the battlefield in front of us.
Purport
Arjuna was torn between
fighting and risking unnecessary violence, despite the fact that fighting is
the duty of the ksatriyas, or refrain to live by begging. If he did not
defeat the enemies, begging would be his sole source of income. There was also
no guarantee of success because either team may win. Even if triumph awaited
them (and their cause was justified), if Dhtarra's sons died in battle, it
would be difficult to live in their absence. That would be another kind of
defeat for them under the circumstances. All of Arjuna's considerations
demonstrated that he was not only a great devotee of the Lord, but also
profoundly enlightened and in total control over his senses and minds. Despite
being born into the royal household, his wish to survive by begging is another
evidence of detachment. As these attributes, together with his faith in the
words of teaching of Sri Krsna (his spiritual master), suggest, he was
truly noble. Arjuna was found to be perfectly fit for emancipation. There is no
prospect of elevating to the platform of knowledge until the senses are
controlled, and there is no chance of release unless knowledge and devotion are
both controlled. Arjuna was proficient in all of these aspects, in addition to
his enormous abilities in his material relationships.
Verse 7
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam
Translation
Now I'm perplexed about my
responsibilities and have lost all composure due to miserly weakness. In this
situation, I am asking You to tell me what is best for me. Now I am Your
student, and my soul has been surrendered to You. Please guide me.
Purport
Everyone is perplexed by the
entire system of material activity as designed by nature. There is perplexity
at every stage, thus it is best to approach a genuine spiritual master who can
provide suitable advice for carrying out one's life's goal. All Vedic literatures
exhort us to seek the guidance of a genuine spiritual master in order to be
liberated from the perplexities of life, which occur without our consent.
They're like a forest fire that starts without anyone's help. Similarly, the
world environment is such that perplexities of life appear without our desire
for such confusion. Nobody likes fire, but it happens, and we are bewildered.
As a result, Vedic wisdom
suggests approaching a spiritual master who is in the disciplic succession in
order to solve life's perplexities and learn the science of the answer. A
person who has a genuine spiritual teacher is expected to know everything. As a
result, rather than remaining in material perplexities, one should seek the
guidance of a spiritual master.
Verse 8
न हि
प्रपश्यामि ममापनुद्याद् -
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूभावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥
na hi prapaśyāmi mamāpanudyād
yac chokam ucchoṣaṇam indriyāṇām
avāpya bhūmāv asapatnam ṛddhaṁ
rājyaṁ surāṇām api cādhipatyam
Translation
I can't discover a solution to
get rid of the anguish that's drying up my senses. Even if I gain a prosperous,
unrivalled kingdom on earth with sovereignty like the demigods in heaven, I
will not be able to dispel it.
Purport
Despite his grasp of religious
ideas and moral rules, Arjuna appears to have been unable to overcome his
genuine difficulty without the assistance of the spiritual master, Lord
Sri Krisna. He realised that his so-called wisdom was useless in driving
away his issues, which were drying up his entire existence; that it was
impossible for him to address such perplexities without the assistance of a
spiritual master like Lord Krsna. Academic knowledge, education,
high status, and so on are all meaningless in overcoming life's issues; only a
spiritual master like Krsna can provide assistance. As a result, the conclusion
is that a spiritual master who is one hundred percent Krsna mindful is a
genuine spiritual master, because he can solve life's issues. Lord Chaitanya
stated that the true spiritual master is one who is a master in the science of
Krsna consciousness, independent of socioeconomic status.
Verse 9
सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दामुक्त्वा तूष्णीं बभूव ह ॥ ९ ॥
sañjaya uvāca
evam uktvā hṛṣīkeśaṁ
guḍākeśaḥ paran-tapaḥ
na yotsya iti govindam
uktvā tūṣṇīṁ babhūva ha
Translation
After saying this, Arjuna, the
chastiser of adversaries, said to Krsna, "Govinda, I shall not fight,"
and became silent.
Purport
Dhrtarastra must have been
relieved to learn that Arjuna would not fight and would instead leave the
battlefield for the begging business. But Sanjaya let him down again when he
said Arjuna was capable of killing his adversaries (paran-tapa). Although
Arjuna was temporarily overcome with false anguish as a result of family
devotion, he surrendered as a disciple to Krsna, the highest spiritual master.
This meant that he would soon be rid of the false mourning caused by familial
sympathy, enlightened with perfect knowledge of self-realization, or Krsna
consciousness, and would then undoubtedly fight. Thus, Dhrtarastra's jubilation
would be dashed, because Arjuna would be enlightened by Krsna and would battle
to the very end.
Verse 10
तमुवाच
हृषीकेशः प्रहसन्निव भारत ।
सेनयोरूभयोर्मध्ये विषीदन्तमिदं वचः ॥ १० ॥
tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ
Translation
At that time, O Bharata's
descendant, Krsna, smiling in the midst of both armies, said the following
words to the bereaved Arjuna.
Purport
The conversation was taking
place between two close friends, the Hkea and the Gukea. They were on the same
level as friends, but one of them intentionally became a pupil of the other. Ka
was happy since a friend had decided to become a disciple. As the Lord of all,
He is constantly in a superior position as the lord of all, and yet the Lord
accepts to be a friend, a son, or a lover for a devotee who desires Him to play
such a role. When He was acknowledged as the master, He immediately adopted the
role and spoke to the student with gravity, as is required. It appears that the
conversation between an instructor and the disciple was openly exchanged in the
presence of both armies, benefiting all. So Bhagavad-gita's speeches are not
for any one person, society, or community, but for everybody, and friends and
enemies alike are welcome to hear them.
To be Continued....Hare krsna!!!
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