krishna

Chapter 02, Verse 01

सञ्जय उवाच :

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |

विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ||1||

sanjaya uvaca:
tam tatha krpayavistam asru-purnakuleksanam |
visidantam idam vakyam uvaca madhusudanah ||1||

Word-by-Word Analysis

Word Meaning
सञ्जय उवाच (sanjaya uvaca)
Sanjaya said: This phrase indicates that Sanjaya, the narrator of the Bhagavad Gita, is describing the events to King Dhritarashtra.
तं (tam
Him (Arjuna): Refers to Arjuna, who is in a deeply emotional state.
तथा (tatha)
Thus: Refers to Arjuna’s condition after hearing Krishna’s words in Chapter 1.
कृपया (krpaya)
With compassion: Arjuna is overwhelmed with mercy and sorrow for his relatives.
आविष्टम् (avistam)
Overcome: Arjuna is fully consumed by his emotions.
अश्रुपूर्ण (asru-purna)
Filled with tears: His eyes are overflowing with sorrow.
आकुलेक्षणम् (akuleksanam)
With distressed eyes: His vision is clouded with grief and uncertainty.
विषीदन्तम् (visidantam)
Deeply dejected: Arjuna is in despair, feeling helpless about the battle.
इदं वाक्यम् (idam vakyam)
These words: Refers to the words that Krishna is about to speak.
उवाच (uvaca)
Spoke: Krishna begins addressing Arjuna’s confusion.
मधुसूदनः (madhusudanah)
Madhusudana (Krishna): A name of Krishna, meaning “slayer of the demon Madhu,” symbolizing the destruction of ignorance.

Translation

            Sanjay said: “The despondent Madhusudana (Krishna), having seen faint-hearted and with piteous and tear-stained eyes, spoke as follows to the compassion-moved Arjuna.”

Context of the Verse

            At the start of Chapter 2, Arjuna finds himself in an emotional state of such high intensity that he is consumed with grief and doubt. In Chapter 1, he had put down his bow and would not fight, torn between his duty (dharma) as a warrior and respect for his relatives on both sides of the fray.

            Arjuna’s state is described by Sanjaya, the divine seer, to Dhritarashtra. Unable to act, Arjuna is overtaken with compassion as tears stream down his face. On seeing this, Madhusudana (another name for Lord Krishna) begins to speak which is the start of divine instruction.

            This verse acts as an intro to Krishna’s teaching to Arjuna as elaborated in Chapter 2. Krishna will answer all of Arjuna’s sorrow and confusion with philosophical wisdom and will show him the way of doing his duty (karma yoga) and, most importantly, how to self-realize.

Explanation

            Arjuna was feeling great compassion and this compassion is considered a very good quality. However, this is the first instruction of the Bhagavad Gita: that compassion, lamentation, and tears on the material platform are because of ignorance of the knowledge of the self. Usually, we think and that is how we define all the activities of our life; all the activities are directed towards the comfort of the body. We think if the body is comfortable then we’ll be happy. If there is discomfort for the body, we are willing to avoid such situations. But compassion and lamentation simply for the body are like compassion for the dress of a drowning man. If a man is drowning, we are crying for the dress of such a person. Then that is a lack of intelligence. In a similar fashion, we have to understand that more important than saving the dress is saving the person who is drowning with that dress. But all the efforts are simply to save the dress. This body is nothing but a dress of the spirit soul. That is why it is said by Lord Rishabh Dev. Lord Rishabh Dev was also an incarnation of Krishna and his great son was Bharat Maharaj. Because of Bharat Maharaj, this entire planet got the name Bharatvarsha; before his rule it was called Ilavarat Varsha. So Bharat Maharaj, along with his brothers was given very, very sublime instructions by his father Rishabh Dev before he was about to take Sanyas. And the most important of all instructions is what Rishabh Dev tells Bharat Maharaj.

“Naam Deho, Dehab Hajam relocate Kashtan kamaan arhatship bit bojama E tapo divyam putra kayen satnam shuddhi yasma DRAM sakhyam tantam”

            Human life is not meant simply to bring comfort to the body. Rather, people do not know. We should try to voluntarily take discomforts that are called tapasya. Tapasya means willingly taking discomforts in life. For what? For spiritual pleasure? For spiritual advancement, the body becomes purified. If one takes discomfort according to the direction of the Scriptures and buys such scientific methods of taking discomfort even for maintaining the physical body, we accept discomfort. Otherwise, one will get diseased, and for spiritual fitness, spiritual pleasure, physical discomforts, and mental discomforts are very much required. Thus Vedic culture is full of tapasya, so human life is only meant for reshaped tapasya. Sense enjoyment, which is available even in the lower species like that of stool-eating hogs ‘bid bujan ye,’ human beings should not work to enjoy the same pleasure, but one should do tapasya so that once existence is purified then a person can experience ‘Brahm sakhyam’ spiritual pleasure. And because we are spirit souls, unless we relish spiritual pleasure in our lives, we will always be dissatisfied. So Arjuna here because of ignorance was simply crying for the external dress. He was thinking, ‘I’m going to kill my relatives,’ and he was not able to understand that in this activity of power lies the spiritual emancipation of both parties. How is it that Lord Krishna will explain.

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Chapter 02, Verse 02

श्रीभगवानुवाच |

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |

अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || 2 ||

sri-bhagavan uvaca:

kutastva kasmalam idam visame samupasthitam |

 anarya-justam asvargyam akirti-karam arjuna || 2 ||

Word-by-Word Analysis

Word Meaning
श्रीभगवानुवाच (sri-bhagavan uvaca)
The Supreme Lord said: This marks Krishna’s first direct speech in the Bhagavad Gita, where he begins guiding Arjuna.
कुतः (kutah)
From where: Krishna questions the origin of Arjuna’s confusion.
त्वा (tva)
You (Arjuna): Krishna addresses Arjuna personally, showing his concern.
कश्मलम् (kasmalam)
Delusion, impurity, weakness: Krishna identifies Arjuna’s current mental state as unworthy of a warrior.
इदं (idam)
This: Referring to Arjuna’s sorrow and reluctance to fight.
विषमे (visame)
In this critical situation: The battlefield is a moment of great responsibility.
समुपस्थितम् (samupasthitam)
Come upon you, arisen: Krishna questions why Arjuna has succumbed to despair.
अनार्यजुष्टम् (anarya-justam)
Not befitting an Arya (noble person): Krishna criticizes Arjuna’s conduct, as it does not reflect the qualities of a righteous and brave warrior.
अस्वर्ग्यम् (asvargyam)
Not leading to heaven: Arjuna’s hesitation will not bring him spiritual progress.
अकीर्तिकरम् (akirti-karam)
Leading to disgrace: This attitude will bring dishonor, contradicting a warrior’s duty.
अर्जुन (arjuna)
O Arjuna! Krishna calls him by name, emphasizing the gravity of the situation.

Translation

            The Supreme Lord (Krishna) spoke these words: “O Arjuna! O great evil, that when thou arose from the depths of hell, what great delusion has come upon you even at this moment? It does not become an honorable person (Arya) nor can it take to higher worlds or give fame.”

Context of the Verse

            This verse is Krishna’s first utterance in the Bhagavad Gita. Sanjaya already described Arjuna’s state of sorrow and hesitation in the previous verse (2.1). In this verse Krishna confronts Arjuna’s weakness head-on, urging him to overcome his emotional turmoil and get back to the task of being the warrior he was meant to be (Kshatriya)

            Krishna slams Arjuna’s dismay as ignoble and unfit for a valiant cavalier. While the word “Anarya” (non-Arab) does not also arbitrary to form but esteem sort and conceptual behavior. It is the words “asvargyam” (not leading to heaven) and “akirti-karam” (bringing dishonor) that Krishna uses to remind Arjuna of his blessed guilt in war.

            This verse is important because it establishes the tone of Krishna’s teachings. Instead of indulging Arjuna’s grief, Krishna rebukes his cowardice and steels him for the teaching that follows.

Explanation

            Bhagwan, the supreme Person, said. My dear Arjuna, how have these impurities come upon you? They are not at all befitting to a human being who knows the progressive values of life. They don’t lead to greater worlds, but to infamy. Lord Krishna is Bhagavan Sri Bhagavan is a very important word to use here. What is Bhagavan? Why is God called Bhagavan? A lot of people may be wondering about this question.

 

            Hence in the Vedic system of education, a man is taught to have Brahma jigyasa. We have heard that Brahma jigyasa means to know the spiritual existence. What is the ultimate reality? Why am I existing? Who am I within this body? Who has designed this body, this great supercomputer, who has constructed this wonderful brain, who has constructed these great, amazing fantastic cameras known as eyes like this was manufactured this physique, during which each cell is more advanced than a metropolitan city. Who has gathered and why? What is the truth of life? This is referred to as Brahma jigyasa. Just as modern-day science has investigated, in fact, everything we see in the universe, subatomic physics says it is simply a mixture of protons, neutrons and electrons. Nothing else. We combine protons, neutrons, electrons together to make everything we see around us. Now the science has become even more advanced, even protons, neutrons, and electrons are not basic particles; they are a combination of some other energies. Like this. And if you continue to trace, in the end, what is truth? [How we produce it, Faber’s writing has made me think about substance. So, the woods event is definitely an illusion but even atoms, protons, neutrons and electrons are also not the ultimate reality. So, what is that ultimate reality? That is Brahm or the spirit, the same which is manifesting and being expressed in so many forms around us, as stated in the Vedas. The reality cannot be understood without this ultimate reality.

            Srimad Bhagvatam explains that absolute truth is discovered by them in three phases, those three phases are….

“Bramati Parmat Meti Bhagwan”

            The first phase of understanding the ultimate truth, absolute truth is called Brahm. Brahm means spiritual energy. When we keep on analysing and, go deeper, what is the fundamental energy? We’ll understand there is one energy that is all-pervading. When a person advances further, he actually realizes this energy, which is all-pervading. It comes from a person who is present in all of our hearts. That is called Paramatma. In this body there is Atma. That Krishna will explain in detail in thirteen chapters of the Bhagavad Gita. But along with Atma, there is another Atma and that is called Param Atma. So, the individual Atma is conscious of this body, but Paramatma is conscious of all the bodies. This is called the second phase of realization of absolute truth: that the energy which is there everywhere is coming from a person who is present in the hearts of all the living entities and then the third. And the final phase of realization of absolute truth is that, the most advanced transcendentalists are able to understand the Bhagwan features. So, this Bhagwan feature is the ultimate word in the realization of absolute truth. What is the meaning of Bhagwan? Some people ask whether Bhagwan is a person or simply an energy. Actually, if you understand the Sanskrit language and, the meaning of the root, then such a question will not arise. Bhagavan means ‘possessor’ and bhag means ‘opulence’s.’ The definition of Bhagwan has been given by Parashar, Muni, father of Vasudev, the author of the Mahabharata and Bhagavad Gita. He is the compiler of all the Vedas. His father, Parashar Muni, has given the definition in the Vishnu Puran.

            BBhaga means opulence. There are 6 kinds of opulence’s which make a person attractive. One opulence is beauty, beautiful people attract us. The, second opulence is wisdom, which attracts; the, third opulence is power and strength. If a person is very strong, fame and renunciation follow. Any person who has these opulence’s and riches becomes very attractive. So Parashar, Muni explains some of Gracia, there could be many rich people, but nobody can claim all the riches in the world belong to me. So, all the riches are owned by a person. That person is called Bhagwan. Any person who can claim that all the riches and, wealth of the world’s creation belong to me, that is bhaga. Any person who has all the opulence’s in completion is called Bhagwan Bhagwan means one who has all the riches, who is most beautiful, who has all the strength in this world, who is most wise, and who is most learned; he is called Bhagwan. Thus, these are the attributes of a person. So, Bhagwan means possessor of opulence, a person; ultimate truth cannot be simply dead energy or, impersonal energy, because we see beautiful designs around us. Energy cannot act automatically and create designs. There has to be a conscious designer. So, some people say God is only a person, ultimate truth is a person. Some people say ultimate truth is only all-pervading, impersonal energy. But actually, the all-pervading impersonal energy called Brahm and Bhagwan are non-different features of absolute truth. Absolute truth has a personal aspect as well as an impersonal aspect. But the impersonal aspect of energy is dependent on the person. So, there is no difference between the two, Brahma and Bhagwan. They are one and the same. An example given is like that of the sun and the sunlight. There is no difference between the sun and sunlight because it is not possible for the sun to exist without its light. And it is also not possible for light to exist without the sun. So, in that sense, the sun and sunlight are one and the same. But still there is a difference. If I am seeing the sunlight I am contacting the sunlight. It does not mean I am touching or have entered the sun. This is called ‘achintya bheda abheda’: oneness and difference at the same time. So, in this way, definitely the absolute truth is Brahm, the all-pervading energy which is not different from Bhagwan, but this all-pervading energy is emanating from Bhagwan, the Personality of Godhead, just like the sunlight is emanating from the sun. This is the perfect understanding of absolute truth. One powerful man is giving his opinion. Throughout the Bhagavad Gita, Lord Krishna has been addressed. Whenever Lord Krishna speaks as “Shree Bhagvan Novaja,” Vedvyas wants to tell that please understand this knowledge is coming from Bhagavan, the supreme reality from whom all the living entities are coming. All the planets are coming. All the matter is coming. He is the creator; therefore, the knowledge given by him is perfect. So, people are having many confusions about this world. What is this world all about? What is the purpose, who we are and how we are going to get answers to all these questions by Bhagwan, the supreme person who created himself. How fortunate we are. So let us see how the Supreme Lord is going to give this wonderful wisdom to Arjuna and bring him out of lamentation.

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