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SANKHYA YOG
Introduction
It won’t be an exaggeration to say that the essence of The Gita is in its second chapter. The second chapter starts with Sanjaya’s description of Arjuna’s mind set. In the next two shlokams is described Shri Krishna special treatment to correct Arjuna’s mindset. The effect of Shri Krishna’s treatment on Arjuna is explained in the next few verses and Shri Krishna commences The Gita in the eleventh shlokam.
Shri Krishna had a unique plan. He ignores the symptoms and goes to the root of the malady. This is not the usual practise. We concern ourselves more with the superficial symptoms. We come across various problems at physical or emotional plane in our family or professional life. The primary question arising is, “Do I want ‘Relief’ or ‘Cure’?” Cure is a tougher but permanent option. Relief is an easier option consuming. Cure is more preferred option in our world. If a modern day counsellor had to deal with Arjuna, he would have probably diagnosed the problem as a Viral infection and would have treated at physical level. Or, would have prescribed anti depressant, tranquilizer drugs and would have put Arjuna into sleep. “This sort of anxiety is normal on a battlefield. In fact, anxiety is a desired stimulant for work. Do not bother. Be positive and continue the fight.” These words may have caused a soothing, but a temporary effect on Arjuna. Shri Krishna is not a counsellor. His effort is also not the ordinary one. The second chapter elaborates on Shri Krishna’s unique approach.
Fear of Death is at the root of all the fears in human mind. If one can get rid of this, all his other doubts and fears will vanish. Shri Krishna begins His treatise with The Knowledge that would vanquish the Fear of Death. He then elaborates on the need for dispassionate action. The various traits of a firm and equipoised intellect are discussed. He concludes the chapter with a mention of The Ultimate Knowledge (Brahma Gnyanam) and Liberation (Moksha). This chapter includes Gnyana Yogam, Karma Yogam, Bhakti Yogam, ‘All in one’. The Bhagawad Gita is an elaboration of its second chapter. Let us move into the chapter and listen to what Shri Krishna said.....
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सञ्जय उवाच -
तं तथा कृपयाविष्टं अशृपूर्णा कुलेक्षणम् ।
विषीदन्तं इदं वाक्यं उवाच मधुसूदन ॥ १ ॥
Sanjaya speaks to the blind king, Dhritarashtra. “Madhsudana spoke these words to Arjuna, who
was a picture of pity, grief and confusion with tears rolling down the cheeks.
(II - 1)
The first chapter
concluded with Arjuna discarding his Gandeevam and the armour, with a
declaration that he will not fight. Arjuna,
with tearful eyes and sorrowful heart, was compassionately glanced at by Shri
Krishna and then starts the grand speech of Shri Krishna.
One must speak and the other
must listen to make an effective conversation.
Listening is also an action.
Remaining silent may not indicate listening. We might have noted in many conversations
around us that both speak, simultaneously at most times. Even if one keeps silent while the other
speaks, he is not listening, but waiting for his moment to talk. That is the reason most of these
conversations leave no impression and are mere ‘Spew of words and sounds’.
Shri Krishna does not
want that sort of a conversation. Talking
with one who has announced his ‘resolve’ not to fight would be futile. With his thinking faculty sealed, words will
fall on deaf ears. Arjuna should listen,
rising ripples in his inner pool of thoughts.
He should unhesitatingly express the thoughts, doubts and queries
arising within. Shri Krishna desired to tune
Arjuna’s psyche accordingly. Shri
Krishna knew that though his words had announced his decision to quit war, his
tearful eyes exposed the confusion and indecision within. Shri Krishna wanted to tear open the fog
gathered around Arjuna’s Thinking faculty (Buddhi). The next two shlokams are master strokes from
The Master.
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श्री
भगवानुवाच -
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २ ॥
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वयुपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥
Shree Bhagawan said.
“Hey Arjuna! Wherefrom have you acquired this despondency, all the more,
at this critical juncture? This is
unworthy of an Aryan. This will deprive
you of Heavenly worlds. It will cause
disrepute.
(II - 2)
Parttha! Do not attain a state of ‘Klaibhyam’. Yield not to unmanliness. This does not suit the brave and Manly
Arjuna. Shake off this weakness and
stand up, Oh Parantapa! (The one, who torments enemies with sparkling sword).
(II - 3)
The speech starting on a
gentle note ended as a roar of thunder. Having
been his friend for long, Shri Krishna was well acquainted with Arjuna’s
psyche. He was sure this was not his
real nature. Hence He asks, “Where has
this cowardice and weakness come from?”
He means to say, “Yes. These do
not belong to you and you have acquired these from without.” “You are an Aryan. An Aryan is Great. He is Noble.
He radiates Truthfulness, Courage and conviction in his thoughts, words
and actions. Timidity does not befit an
Aryan. He overpowers toughest hurdles
through his consistent and enthusiastic efforts”, suggests Shri Krishna. “This weakness set in yourself will deny you
an access to ‘Swarga’, the devine world.
A kshatriya killed on a battlefield reaches the Swarga. As a result of timidity, if you quit the
battlefield, how will you ever reach Swarga?” asks Shri Krishna. “This timidity will fetch you not fame but
ignominy”, says Shri Krishna.
A status that is neither
male nor female is termed ‘Klaibhyam’. A
feminine body with masculine voice, a muscular manly body with a tender heart
of a woman characterize the status of ‘Klaibhyam’. Arjuna was an unparalleled valorous hero of
his times. He was the author of many
heroic and triumphant battles. He was a
personification of a Man. He was the
darling in dreams of princes. We can
imagine the thunderous impact of the word ‘Klaibhyam’ on him. This was probably Shri Krishna’s shock
treatment for the wailing Arjuna. He was
shaken to his roots and was completely shattered. His words sounded as if he had announced a
firm decision based on clear thinking.
But, his announcement was the result of a bloated ego, turbulent mind
and confused thinking. Arjuna speaks in
a lamenting tone in the next few verses.
But, his lament here is different from the one in the first chapter. He gradually grows feebler and humbler and
finally surrenders at the feet of Shri Krishna to seek his guidance. Now he is prepared to listen. Shri Krishna also wanted the same. Only then does He start speaking The Gita.
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अर्जुन उवाच -
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीहलोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ ५ ॥
Arjuna Says... “Hey Madhusudana (Slayer of Demon Madhu)! Are
not Bheeshma, the great grandfather and Drona, the teacher worthy of
worship? Hey Arisudana (Slayer of
enemies)! How will I ever attack those
with arrows?
(II - 4)
Arjuna was in a
quandary. He wanted to convince Shri
Krishna that his decision not to fight was based on Dharma and not on alleged
weakness. Naturally, the loud ego in his
words faded. Logic in his arguments gave
way to persuasive pleading. He launched
an effort to touch the emotional chord of Shri Krishna.
He addresses Shri
Krishna as Madhusudana (Vanquisher of the demon Madhu) and Arisudana
(Vanquisher of the enemies.). “O
Krishna! You have killed the cruel Madhu
and vicious adversaries. On the other
hand, the personalities arrayed against me are great and worshipful. Bheeshma brought me up with deepest affection
and love. Acharya Drona taught me all
the secrets of archery, with an intention to make me the world’s best archer. He showered more love on me than his own
son. It would be a grave sin even to
engage them in wordy duels. How shall I
shower arrows on them and engage them in bloody duel?” This seems to be his intent.
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गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीहलोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ ५ ॥
It is better to beg and feed than kill these great men. The comforts and wealth born with the
slaughter of teachers will be soaked in blood.
Is it not true?
(II - 5)
Arjuna calls Bheeshma
and Drona as ‘Mahanubhava’. “Those are
great souls. They have lived virtuous
lives. They are exemplary
personalities. To kill them only to
pacify our lust for power would be a grave sin.
It is a sin for a Kshatriya to beg food.
Kshatriya is allowed only to give and not seek alms. Only The Brahmin is allowed to beg. It is a sin to kill great men and an equal
sin to beg for food. I prefer the sin of
begging to the sin of killing these dignitaries. Duryodhana will not attack us, if I refuse to
fight and kill Bheeshma and Drona. We
won’t get back our empire. We will beg
for food and survive.” This is Arjuna’s
argument.
“If I listen to you and
agree to fight and kill these men, the Wealth and Kingly comforts gained as a
result of this battle will be drenched in their blood”, says Arjuna. A piquant situation arises here. It seems as if Arjuna is virtuous in refusing
to fight and Shri Krishna is vindictive and bloodthirsty in coaxing Arjuna to
fight. Many thinkers also feel this way. It is easier to identify and eradicate an
evil if it appears as evil. But, if it
comes in the guise of benevolence, leave alone eradication, even identifying it
as evil becomes difficult. Sita could
not identify Ravana in the garb of a Saint.
Shri Anjaneya failed to identify the wicked Kalanemi posing as a devotee
with an evil intention of stopping Hanuman from fetching the life saving herb,
Sanjeevani. Wanting to desist from duty
is an evil. Arjuna is hiding the same
under a ‘benevolent’ veil of Ahimsa or refusal to kill. Shri Krishna is not the one to be taken in,
by such gimmicks. Even as a child, he
could identify the wicked intention and poisoned bosom of Putana, even though
she was in the garb of a simple village maid, speaking words full of love and
motherly affection. The elders were
impressed by her appearance and were eager to please her. He sucked not just milk, but life and killed
her.
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न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामस्तेsवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥
I am not sure which of the two options, to fight or to
abstain from it, will do me good. If
there is a battle, I do not know whether we’ll win or be defeated. We’ll not relish life after killing the sons
of Dhritarashtra and it is unfortunate that they are arrayed against us on the
battle field.
(II - 6)
Arjuna climbs down
further in this shlokam. His resolution
of quitting the battlefield is slowly, but surely crumbling and confusion is
rising. He had put forth many arguments
against battle and had announced his decision not to fight. Shri Krishna was nevertheless silent, his eyes
and mischievous smile suggested his disagreement. Moreover, Arjuna had all these days been
feeling that a battle affords him with an opportunity to discover his full
potentials. He had won all the previous
wars against Duryodhana and party. The
intensity of confusion in him can be gauged by his words doubting victory in
this battle. “We will not relish life
after killing these cousins”, Arjuna had announced in the last chapter. While repeating it now, he adds, “But, they
have taken up arms and are arrayed against us”.
This clearly bares the conflict in him.
Man seeks guidance only
when pestered with confusion and doubt. He
naturally has to surrender self at the feet of a teacher and seek
clarification. Arjuna does the same in
the next shlokams.
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कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेsहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥
Despondency having set in my mind and doubts having clogged
my intellect, I am unable to discriminate dharma from adharma. I seek Thy guidance. Please show me the sure path to
elevation. I am thy disciple,
surrendered at Thy lotus feet. Please
guide me.
(II - 7)
In this verse, we find
Arjuna fallen flat at the feet of Shri Krishna.
Any teacher will desire this.
Shri Krishna’s words would have fallen on deaf ears, had Arjuna retained
an obstinate and rigid posture. Surrender
suggests willingness to listen.
There was a clay toy
maker. He used to sell his toys in a
weekly bazaar. His son also accompanied
him to the market. His son started making
some toys and tried to sell those in the market. His toys fetched lower price. His father used to suggest scopes for
improvement in his toys. Son eagerly
listened and tried to improve. As days
rolled by, his toys fetched better price.
One day, the son’s toys sold at a price higher than father’s. In the evening while returning home, father
suggested some improvements. “Your dolls
sell at a lower price and yet, you dare advice me?” retorted the son. That was the end to his growth.
Arjuna said, “My
intellect is fogged by delusion and doubts” in the first chapter. “My delusion is gone” declares Arjuna in the
last chapter (XVIII-73). “I am neither
able to sit nor stand and hold my Gandeeva firmly” moaned Arjuna in the first
chapter. “I am determined and firm now” says
Arjuna in the last chapter. This
dramatic transformation in Arjuna can be attributed more to ‘total surrender’
by Arjuna, than to the Grand speech of Shri Krishna. Our eyes and ears are wide open when we
surrender. The doors to intellect and
thinking faculty also open in a surrendered state of mind.
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न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥
This grief experienced by me is sucking life out my senses
and I do not see any antidote for this.
An empire with overflowing granaries and without any adversary or even
Lordship over the Heavenly worlds will not be able to wipe off this misery in
my mind.
(II - 8)
An unfulfilled want or a
lost possession is not the reason for the tempest of sorrow raging in Arjuna’s
mind. He says that even a flourishing
kingdom or the kingdom of Gods in the heavens will not be potent enough to calm
this tempest. He describes this grief as
that which ‘sucks life out of my senses’.
But, he is not able to identify the cause of the sorrow. Neither is he able to find any means to get
rid of the same. His words nevertheless
indicate ‘urgency’ in seeking guidance.
Now, he is fully ready to listen to Shri Krishna’s words. We also face similar situation. We face moments, sometimes hours or even days
of restlessness when a challenging problem crops up in our minds. Peace returns only after a solution is
found. (Those who switch off thinking
have no problem.)
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सञ्जय
उवाच -
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न
योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ ९ ॥
Sanjaya says...After speaking these words to Hrisheekesha,
Arjuna once more declared that he will
not fight and slipped into a state of silence.
Gudakesha means ‘one who has conquered sleep’ and Paramtapa means one
who ‘roasts the enemies’.)
(II - 9)
Sanjay was aware of the
Power of Dhritarashtra. He can, if he so
wished, instruct the Kaurava army to retreat and thus stop this battle. Sanjaya always carried this fond hope as he
was King Dhritarashtra’s servant and hence was loyal to the Kauravas. At the same time, being a man of virtues, his
heart went with the Pandavas. He
addresses Arjuna as ‘Paramtapa’, the valorous one who would reduce to ashes,
powerful enemy armies. Arjuna, who even
otherwise was unconquerable, had sought and got refuge of Almighty Shri
Krishna. ‘He would undoubtedly trample
upon and destroy the Kaurava army’, Sanjaya seems to suggest. He feels that ‘this was probably the last
chance the providence had offered Dhritarashtra to prevent total annihilation
of his sons’. When direct and blunt
suggestions did not leave any impact on Dhritarashtra, do you expect him to
take these feeble suggestions of Sanjaya?
-\-तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ १० ॥
Oh The great king of Bharatha dynasty! Hrisheekesha, with an enchanting smile on his
face, began talking to the wailing Arjuna.
(II - 10)
A clean cloth removes
dirt. Cleaner the cloth, better the
removal of dirt. A dry cloth gets rid of
wetness. Heat is an antidote for
chilliness. Similarly, sorrow is
diminished by smile and joy. “Please
help me in getting over grief” urged Arjuna.
Shri Krishna starts addressing Arjuna with a pleasant smile.
There are no conditional
tags attached to ‘Surrender’. Prayers
like, “I have decided to do this. I
surrender to you. Please help me in achieving
this.” do not reflect surrender, but command and condition. A few minutes earlier, Arjuna had declared
that he had taken refuge of Shri Krishna’s feet and now, he announces his
decision not to fight. This might also
have been the reason for Shri Krishna’s smile.
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श्री भगवानुवाच -
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्दिताः ॥ ११ ॥
You are grieving for the ones who do not deserve to be
grieved. Your words seem to be full of
wisdom, but.... the wise do neither grieve for the living nor for the dead.
(II - 11)
Man tends to classify
the things and humans around him as ‘mine’ and ‘not mine’. This is the root cause of all his
sorrows. Family, Clan, Caste, Community,
Village, Language, Political parties, Gods, and anything and everything is
either ‘Mine’ or ‘Not Mine’ for him. He
develops a bondage with everything that is ‘Mine’. This bondage causes weaknesses like Fear,
Worry and Sorrow. We could see
Dhritarashtra do this in the first shlokam of first chapter, when he says, ‘My
sons and Pandu’s sons’. Arjuna also is
exhibiting the same trend, at broader level.
His ‘Mine’ includes Duryodhana and other Kauravas too. You can say that his circle of ‘Mine’ is
larger and broader, but no less painful.
He is agonized by the possible death of ‘My People’. Shri Krishna’s call to ‘give up everything
else and take refuge in Me’ is a balm for this agony.
Shri Krishna starts His
Gita with Aatma Gnyan, the knowledge of ‘Me’.
This body is mortal and transient.
Aatma, the real Me is Eternal, The only Truth. It is foolish to grieve for the perishable
body, which has a definite death. To
grieve for the Aatman, which is beyond death and immortal, is equally
unwise. “You are grieving for matters which
do not deserve to be grieved for” says Shri Krishna.
Arjuna came up with so
many intelligent and seemingly logical arguments in the first chapter. “You may think you are talking intelligently,
but in fact are uttering foolish words.
Some are dead today and the others will be dead in the future. The wise having realized this does not grieve
for the dead”, says Shri Krishna.
We offer water and
Pindam (cooked rice balls) for the dead and trust that these reach, satiate and
emancipate the dead. An obvious
deduction from this faith is that the distasteful tears and nasal fluid shed
for the dead must also reach the dead and cause discomfort. It is unwise, hence, to grieve for the dead.
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न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥
There was never a time when you, I and these kings did not
exist and there will never be a time when you, I and these kings will not be
there.
(II - 12)
There is an eternal,
non-dying part of man’s being. It is quintessence
of the Paramatman and is called the Aatman.
The physical body is subject to change and decay. Aatman is indestructible and eternal. Aatman was in existance prior to attaining this
body and will continue to be after the death and decomposition of this
body. Shri Krishna, by saying, “There
was never a time when you, Me and these kings did not exist” declares that we
have always existed in various other bodies.
The probable death in this battlefield will only be the death of the
body and we will continue to exist and continue our journies through newer
bodies bodies. This is the basis of
‘Rebirth’ concept of the Hindus. We
occassionally come across child prodigies exhibiting sharp memory, outstanding talents
and instinctive intelligence. This idea
of rebirth gains strength through these otherwise inexplicable cases. A few psycho therapists in the West have been
successfully diagnozing various perplexing diseases using the rebirth concept.
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देहिनोsस्मिन् यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥
This body worn by Jeevatman goes through various changes
like childhood, youth and oldage.
Similarly, death too is a change, when the Jeevatman attains a new body. The brave is not perturbed by this.
(II - 13)
Deha is body and Dehina
is the one who carries a body. The
carried has to be different from the carrier.
We carry our bodies. We
remain. The body changes. This change after death may be beyond our
perception. The changes undorgone by the
body in this lifetime is definitely cognizable.
I had thumbsized bodies during my stay in mother’s womb. That body changed and gave way to a different
body during my chidhood. That again changed
to a youthful body. This youthful body
underwent change once again to become an old body. By logical extension, death too is a change
of body. Do we grieve over the other
changes in our lifetimes. Then why
grieve over the change called death. The
valiant ones do not.
The changes in our
bodies during the various phases of life are perceptible. The modern science elaborates on the
continuous change undergone by body at micro level. The human body is constituted by cells. A fully grown body has around
60,000,000,000,000 (sixty trillions) cells.
The birth of newer cells and death of older ones, termed Anabolism and Catabolism
are continuous processes in our bodies.
Lakhs of new cells are born and lakhs of these die every second. We can say that the whole body gets renewed with
every cell replaced by a new cell. In
other words, a man experiences death and rebirth of his body so many times even
within his lifespan. None is aggrieved
by these deaths.
The ‘me’ feeling runs
unhindered and continuously through all these changes. The memory of so many experiences since
childhood is like an unbroken thread, despite so many deaths experienced by the
body. The experiencer remains unchanged
through all these changes. The
experiencer is The Atman. The Atman
wears a changeable and perishable body.
I wear the body, but I am not the body.
This truth is realized even by the commoners. We address a living person as ‘You’, ‘Your
honour’ ‘He’ and ‘His Highness’. ‘He’
becomes an ‘it’ as soon as he dies. We
bury or burn to ashes ‘it’ and not ‘him’.
We say, ‘he left his mortal remains’.
Where is he then? He has left for
heavenly abode is the most common reply.
Thence, is it not childish and absurd to whine over loss of body?
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मात्रास्पर्शास्तु कौन्तेय शीतोष्ण सुखदुःखदाः ।
आगमापायिनोsनित्यास्तांस्तितिक्षस्व भारत ॥ १४ ॥
O Son of Kunti! The
pleasant and unpleasant experiences born out of association between senses and
objects are transient. These appear and
disappear like ripples in water. O
Bharatha! You must bear these.
(II - 14)
Not only the body, but
everything in this creation is prone to change and expiry. The pleasures (and displeasures) springing
out of impermanent objects can not, but be momentary. The experience caused by the same object is
subjective and varies from person to person.
The same object may cause different experiences to the same person at
different times.
What is an experience
and how is an experience caused? Do the
senses experience the pleasure or displeasure arising out of their interaction
with the objects? Do the eyes experience
‘sight’? Do the ears experience
‘sound’? No. They are mere instruments of experience. The experiencer is ‘Me’. ‘I’ experience the sight or sound or smell or
taste or touch, through the appropriate sense organ. The objects are changeable and
perishable. The sense organs as part of
a perishable body are also changeable and perishable. Hence, the experience born as a result of the
union between these two (eye with scene, ear with sound, tongue with taste,
etc.) can not be everlasting. Only
‘change’ is permanant in this creation.
The one who has realized this truth is not perturbed by objects. The presence or absence of an object is all
the same for such a person. Gain and
loss, victory and defeat, pain and pleasure, Applause and brick-bat, comfort
and discomfort, warm welcome and cold reception and other such pairs do not
leave any imprint in him. He knows that,
“All these come and go. If one has come,
it has to go and if one is gone it will come again.” He is equipoised in any event.
-\-
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोsमृतत्वाय कल्पते ॥ १५ ॥
O Noblest of men! The
sensual pleasures and pains in no way disturb the equipoised brave. He is qualified for Liberation.
(II - 15)
Shri Krishna calls such
an equipoised person brave and fit for Liberation. To swim along the tide is normal. Only the valiant can dare to swim against the
tide. The one who considers himself just
the body, the one who considers the sensual pleasures as ultimate, the one who
is swayed by those pleasures born out of interaction between the senses and the
objects, can not be calm and unperturbed while handling the inevitable pain
that comes along with pleasure. But, if
Love blooms in him, if passion ignites in him, he can face physical and
emotional pains with a smile. Love may
be for an individual, a society or an ideology.
There have been so many, who have faced rudest, toughest hardships,
inspired by such a grand Love. By saying that they attain eternity, Shri
Krishna does not mean they will never die.
Those are dead and gone only at physical level. They have attained Eternity and will continue
to Live. For instance, Harishchandra
will continue to live as long as ‘Truth’ lives.
The body is matter and
is destructible. It has to and perish it
will. To realize that the experiences
gained through the body, mind and Intellect are ephemeral and to search and
seek the Eternal is Liberation. Becoming
One with The Whole, The Infinite, The Eternal has to be the Goal of worldly
life, says Shri Krishna.
A person too full of
laziness or one under the influence of liquor may also be indifferent to shame
and glory, victory and defeat, gain and loss, pleasure and pain. Is he also ‘Valiant’? Outward similarity tempts us to say
‘Yes’. But, his state is not result of
realization. It is not acceptance of the
duos after thorough analysis and introspection.
Neither is there absolute Joy and Bliss within him in all situations.
-\-
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोsन्तस्त्वनयोस्तत्त्व दर्शिभिः ॥ १६ ॥
The unreal never is.
The real never is not. The realized
ones know both these.
(II - 16)
Two words, Sat and Asat,
are discussed in this shlokam. That
which ‘Is’ is Sat. That which ‘Is Not’
is Asat. There is not a moment or place when
Asat is and likewise, there is not a moment or place when Sat is not. That which was not there in the past, will
not be in future and seems to be in present is Asat. It was there before sleep. It will not be there after waking up. It seems so real as to leave its impact over
body and mind in the dream state. The
rope lying on the street in dimlight appears to be a snake. It terrifies the gullible passerby. The snake never was in the past. It will not be there once the road is
lit. It is not there in present too, but
appears to be. That is Asat. The world and everything in creation is like
the ‘snake superimposed’ on the rope. This
is also called Maya.
Everything in creation
is subject to change and destruction. Can
anything everlasting be born out of a something transient? Impossible.
So, any experience derived by our body, mind and intellect from these
objects will have to be transient. The
experiencing instruments, viz: the body, mind and intellect also undergo
continuous change and deformation.
Obviously, none of these is real and True.
Changes have to be on an
unchanging, firm basis. The ever
changing pictures seem real and visible on an unchanging and firm screen. There will be no pictures in the absence of a
screen. There is a continuous flow of
water in a river. The change is so rapid
that they say, “Your next step is not into the same river”. There is a still, unchanging river bed, for
the river to flow. Ripples show up and
disappear only on a vast and stable reservoir of water. Similarly, there has to be an unchanging,
indestructible, eternal basis in the background of this ever changing, ever
dying, ever appearing and disappearing creation. That is Sat, the only truth. Shri Krishna says in the 7th
shlokam of 7th chapter that, “Like the thread invisible and running
through all the beads in a garland, I am in each and every life, however small
and insignificant”. That is omnipresent,
beyond birth and death, changeless and is The Truth. Let us go through a beautiful story affirming
this.
King Janaka had a dream
while asleep in his palace. There was a
battle with another king’s army. Janaka
was defeated, imprisoned and banished from his territory by the enemy
king. He also issues a command that none
should dare to help the exiled king.
Janaka leaves his kingdom utterly exhausted, hungry and wounded. With torn clothes, bleeding wounds and
humilated mind, King Janaka was a picture of despair. He begged for food and help from people, his
subjects a few hours back. Alas! None
was prepared to help him fearing the wrath of the new king. At last, he could get handful of burnt bread
from a roadside inn. He was about to put
it in his mouth, when a crow snatched it and flew away. King Janaka screamed and woke up. He was profusely sweating, with his heart
hammering at a fast pace. It was after a
few moments, he realized that all was a dream.
He was on his cosy bed. His rich
clothes were neat. There were no wound
on his body. A query arose in his
mind. “Is this the truth? Or was that the truth?” He asked his wife. She was baffled by his scream and then this
query. She called the doctor. He too was puzzled and remained silent. The minister arrived and decided to hold a
general assembly of all the elders and wise men, the next day, to discuss and
find an answer to the King’s query. All
the eminent scholars and intellects of the kingdom gathered the next day and
the king’s query was placed before them.
It was beyond their grasp. There
was hushed silence in the assembly. Just
then, Ashtavakra, a fourteen years old with eight deformities, arrived at the
doorsteps. King Janaka put his query
before the boy. “Is this the truth or
was that the truth?” Ashtavakra replied,
“Neither is this the truth nor was that the truth.” King asked him to elaborate. “Was this grand assembly hall there, (in the
dream)? Was this majestic throne
there? Were these honourable ministers
there? Were these maids, dutifully
fanning you now, there?” Janaka had only
“No” as an answer to all these questions of Ashtavakra. “Is the enemy king here (in this wakeful
world)? Are the war wounds now on your
body? Is the inn here? Do you feel pangs of humiliation now?” Again, Janaka’s answer was only a “no” to all
these questions. That which is not, that
which is changed, that which has ceased to exist, is not the truth. All those which seemed real there in the
dream world, are not here. Hence That
was not the truth. All these which seem
real here, were not there. Hence, this
also is not the truth. Then, what is the
truth? You are here, experiencing all
the honour and respect bestowed on you.
You were there, experiencing, defeat, pain, hunger and humiliation. That which was a witness to all these
illusionary experiences is the truth.
Atman is the only Truth.
Everything else is passing and unreal.
Shri Krishna elaborates
on Sat in the next few shlokams.
-\-
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७ ॥
Know that ‘Tat is indestructible”. Tat is in every particle of creation and is
Eternal. There is no power that can
cause destruction of Tat.
(II - 17)
Ornaments may be in
various designs and various shapes.
These may be destroyed and newer one may be made. The core material of all these ornaments is
gold. The potter turns his wheel to churn
out utensils of various shapes. But, the
base material of all these is clay. The
sweets of various shapes are all made of sugar.
Similarly, the Base of all the finite, changeable and perishable
creations in this world is ‘Imperishable’, ‘Eternal’ Godhood. He not only dwells in all the human bodies,
but in each and everyone of the bio-species.
“There is no power which
can destroy and cause death to That” says Shri Krishna. Neither refusal of Arjuna to fight will
bestow eternity to bodies of these soldiers, nor his participation in this
battle will cause death to the Atman dwelling in them.
-\-
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोsप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १८ ॥
All these bodies worn by this indwelling Self, - the
ever-changeless, the indestructible, the illmitable, - are supposed to have an
end. Fight, therefore, Oh! descendant of
Bharatha.
(II - 18)
The corpse also has an
eye, but can not see. The eye has the
power to ‘see’ only so long as Jeevatman, dwells in the body. All the vested powers in the body vanishes
and the body starts disintegrating, as soon as the Jeevatman leaves the body.
The whole effort of Shri
Krishna is to make Arjuna fight. ‘He
should fight for the well-being of world.
He should fight for Dharma. He
should fight calmly and dispassionately.
He must fight considering it to be a duty.’ This effort of Shri Krishna is destined to
guide the people of Bharath towards a Dharmik life. Perhaps Shri Krishna indicates this by
addressing Arjuna as Bharatha, (A glorious scion in the clan of illustrious
Bharatha).
-\-
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १९ ॥
He who takes the Self to be slayer, he who takes It to be
slain, neither of these knows. It does
not slay nor is it slain.
(II - 19)
Atman is beyond
changes. It is ignorance of the one
unaware of Atman’s Nature to think ‘I am being killed’, the ignorance of the
one who feels he is the body. The same
ignorance makes him think, ‘I am killing’.
The body is perishable and it is the body which dies. As battlefield was the location of this
conversation and as warrior Arjuna was the listener, Shri Krishna talks about
killing and getting killed. In fact, not
only killing and getting killed, but any possible action does not involve
Atman. Atman is beyond all actions and
experiences.
-\-
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोsयं पुराणो न हन्यते हन्यमाने श्रीरे ॥ २० ॥
The Aatman is never born, nor does It die. It is not that not having been, It again
comes into being. Or that having been,
It ceases to be. It is unborn, eternal,
changeless, ever-Itself. It is not
killed when the body is killed.
(II - 20)
The body goes through
six types of deformation. Formation,
Appearance as the doer of actions, change, growth, decay and annihilation. Atman is beyond all these.
The body is formed in
the womb. Atman is not formed. It has been always. It merely makes the body in the womb its
abode.
The body develops and
grows on its own, the intestine digests food, the eyes see, legs walk and carry
the man, the brain stores memories, etc. etc are the various appearances
strongly believed to be true. These
organs derive their respective powers from the Atman. The mere presence of Jeevatman grants powers
to all the organs to perform various tasks.
Similarly, change,
growth, decay and axtinction are all only for the body. It was thumbsized pulp of flesh in the
womb. With the growth of limbs, head and
various organs, it gets a regular form.
After birth, it grows gradually to a child’s, boy’s, a youth’s and an
oldman’s body. Decay is the other side
of growth. In the initial years decay is
not visible, but becomes more obvious in later years. The body becomes extinct after death. Atman has neither transformation, nor growth and
decay. That which was never formed, will
never be annihilated.
This is explained with
the example of ocean. Waves are born as
ripples in the ocean. These grow into
huge waves. The waves survive with lots
of noise and activity and disappear to be one with the waters. Is the ocean born with the waves or does it
also become extinct with the disappearing waves. Only the waves which were formed, undergo
extinction. Anything which had a birth
must have an end. The ocean was there
before waves were born and will be there even after the waves die.
-\-
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथम् स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥
He that knows It to be indesturctible, changeless, without
birth, and immutable, how is he, Oh Son of Pritha! to slay or cause another to
slay?
(II - 21)
Objects are percievable
through the senses. There are subtler
things not percievable through the senses.
These too are perceptible to the subtler organs, namely, mind,
intellect. Atman is beyond the
perception of even the subtler organs. The
techniques to know and realize Atman is the subject matter of Shrimad Bhagawad
Gita. The more one knows the Atman, the
nobler will be his life in this world.
The deeper we look interior, the better our interactions with exterior
world would be. Atman is
indestructible. ‘I’ am indestructible. The greater this realization, lesser the
mortal fears and more the confidence and courage. Atman is One and the same in all visibly
different lives. The clearer this
realization, deeper the love and concern for well-being of all lives. Christian Bible also preaches Love and says,
‘Show the other cheek if you are slapped on one’. But, fails to substantiate this with a sound
philosophy. The semetic religions insist
on believing the prescribed God and guarantee heaven after death, even overlooking
an immoral life in this world. On the
other hand, Hindu texts do not prescribe ways for better life in the next
worlds. These insist on Dharmik
dutybound living here. These declare
that we reap in this life and our future lives nothing but results of our own
actions.
-\-
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोsपराणि ।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ २२ ॥
Even as a man casts off wor-out clothes and wears new ones,
so the embodied casts off worn-out bodies and enters into new ones.
(II - 22)
Shri Krishna gives a
beautiful examole in this verse. The fear
for death is the worst among fears. Shri
Krishna has made of the phenomenon called death. It is a joy for man to throw off old, worn
out dress and wear a new one. There is
not an iota of sadness in our minds when we cast off an old, worn out
shirt. If death could be looked at this
way, it will be welcomed with asmile.
Tamil poet Shri Subramania Bharathi sings in one of his poems, “O Yama!
(the God incharge of death) Come! Let me kick you.” There have been innumerable sadhus and
kshatriyas who embraced death with a smile.
Dadheechi, a saint of Vedik times, jumped into fire and renounced his
body, so that his spine could be used to make ‘Vajrayudha’, a weapon to
vanquish the asuras. Meera, the devotee,
joyfully gulped poison sent by her husband king. Baji Prabhu, the great warrior, valiantly
fought the chasing mughal army single-handed, successfully resisted it and
ultimately died a heroic death in order to save emperor Shivaji. Guru Shri Tegh Bahadur resisted the forceful
religeous conversion of the masses by the fanatic mughal king Aurangazeb and
was caged and beheaded, all for the glory of Hindu Dharma. These are some of finest examples.
To cast off a worn out
body at ripe old age is agreeable. But,
is not death of a child or a youth cruel?
It is not that only worn out things are given up. We often see people giving new clothes as
alms. There is a tradition of wearing a
new cloth and donating it on occassions like eclipse and Holi. Similarly, there are persons who sell off
brand new cars, houses and mobiles. The
buyer may see those as new. But, these
are no more useful in the eyes of the seller.
The Atman too, casts off a body, which is no more useful to It.
-\-
नैनं छिन्दन्ति शस्त्राणी नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २३ ॥
अच्छेद्योsयमदाह्योsयमक्लेद्योsशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोsयं सनातनः ॥ २४ ॥
This (the Self) is not cut by weapons; is not burnt by fire;
water wets It not; and the wind dries It not.
This Self can not be cut, nor burnt, nor wetted, nor
dried. It is changeless, all-pervading,
unmoving, immovable, and Eternal.
(II – 23, 24)
From known to unknown is
the principle of knowing. We know that
the objects around us are perishable and can be destroyed by weapons, fire,
water or air. Shri Krishna refers to
these known facts to explain that the Atman is beyond destruction.
Weapons can not pierce
and destroy the Atman. Swords, Axes,
Bullets and missiles can destroy gross objects.
These very weapons can in no way disturb subtler objects like the Sky or
Air. Atman is subtler than the
subtlest. Hence, weapons can not touch
Atman.
Fire can not burn and
destroy the Atman. Not everything is
destroyed by Fire. It also is helpless
against subtler objects. Atman being the
cause for these subtle elements, can not be burnt by Fire.
Water can not wet
It. Water too is a destroying
element. It rusts, it decays, it drowns
and it dissolves. But, it is beyond its
capacity to wet and destroy subtle elements.
Anything that is wettable, is dried by air. Atman can not be dried by air.
Atman is indestructible
by all means, Natural or man-made. It is
Eternal. It is onmi-present. It is Stable. It is beyond Birth and hence
Death.
-\-
अव्यक्तोsयमचिन्त्योsयमविकार्योsयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥
The Self is unmanifested, unthinkable and unchangeable. Therefore, knowing It to be such, thou ought
not mourn.
(II - 25)
We are able to see the
seed and also know it to be a seed of Banyan Tree as it is manifested and has a
form. But, can we break open the seed
and see the Banyan tree hidden in its subtle form in the seed? No.
The banyan tree is in an unmanifested
form in the seed. The tree
sprouts and hrows out of the seed.
Hence, we can infer the presence of tree within the seed. The genetic science also confirms this. Researchers in genes world state that man’s
physical structure, skin tone, colour of the eyeballs, the diseases to afflict
him in his lifetime, and probably his qualities also, are visible in his
genes. In other words, the whole man is
in his latent or unmanifested form in the cell.
Similarly, Atman is in (Avyakta) an unmanifested state in lives and as
effect can not know its cause and as the Atman is the cause of respective
powers and capabilities of various sense organs, It is beyond the perception of
these senses. Atman can not be percieved
by mind and intellect also. Mind and the
intellect are subtle. But, Atman is
subtler and is the bestower of their powers.
How can these, incapable of functioning independantly, percieve the
Atman, the cause of their existance and funstioning? The eye sees all other objects. Can it see itself? The mind and the intellect think and know the
world, but, not the Atman. Hence Atman
is Achintya. The formless can not be
deformed or changed. Hence the Atman is
Avikarya.
-\-
अथ चैनं नित्य जातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २६ ॥
जातस्य हि धृवो मृत्युर्धृवं जन्म मृतस्य च ।
तस्मादपरिहार्येsर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥
If you consider This to have constant births and deaths,
even in that case, Oh mighty armed! thou oughtest not to mourn.
As, of that which is born, death is certain. And of that whis dead, birth is certain. Therefore, thou ought not to grieve over the
inevitable and unavoidable.
(II – 26, 27)
The atheists,
communists, and rationalists argue that anything is real only if it is
percievable through the senses. The
formless, unchanging and imperishable Atman is not a reality for them. There is birth and there is death. Yes.
By logical derivation, rebirth also can be accepted. There can be nothing beyond. (All the religeous thoughts originating from
the east, including atheistic ones, agree on rebirth concept. On the other hand, every thought, including
the religeous ones, originating from the west do not subscribe to rebirth
concept. According to those, this is the
only birth. These fail to address
questions like, ‘where do we come from?’, ‘why do we come?’, ‘what happens
after death?’ etc.) Shri Krishna bases
his arguements in the next few verses on these atheistic and rationalistic
ideas. He seems to say, ‘even if you
agree that this life is real and there is nothing beyond, your grief has no
meaning’.
Any life that is born is
sure to die and every life that dies will be reborn. If you feel that life cycle is nothing beyond
birth and death, why grieve for bubble like appearance and disappearance of
lives? Is it wisdom to grieve over that
which is inevitable? Having born, to
moan about death, is like standing under hot Sun and lamenting about Heat. ‘Is it not foolish?’ asks Shri Krishna.
-\-
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्त निधनान्येव तत्र का परिवेदना ॥ २८ ॥
Oh Bharatha! All
lives are unmanifested in the beginning, manifested during their life in this
world, and again unmanifested in the end.
What is there, then to grieve about?
(II - 28)
Every occurance in this
world must have a cause. The effect is
visible to us. But, the cause is
not. There is said to be a community in
Africa which is ignorant of the fact that ‘conjugal union is the cause and child
birth ten months hence is the effect’.
Time gap between the cause and effect is the reason. The whiners who bleat in difficult times, “I
have not harmed anyone. Then why this
hardship for me?” are no better than the African community.
Yesterday, I met a man
who had spent his whole lifetime in talking about Gita. Now, he suffers from Cancer in his throat and
can not speak. His wife said similar
words. “He talked only on Gita. How can he get such a cruel disease?”
The time span of
creation is too vast and our lives are too short. It is like a ‘fraction of a second in a year’. This creation was in an unmanifested subtle
state. It manifested and is percievable
now. The whole creation is moving
towards dissolution and an unmanifested state again. Similarly, we have worn these bodies and are
manifest. At death, discarding our
bodies, we will also go to the unmanifested state. The creation is like a huge stage enacting a
night long drama, with lots of characters.
We take a particular role and appear on the stage for a few
minutes. We disappear from the stage
once our role is over. The drama goes
on. Acharya Rajneesh, who was later
known as Osho, has got inscripted the essence of this shlokam on his own
tombstone. “Osho was never born, nor did
he die. The period in which he visited
this planet was 11.12.1931 to 19.10.1990”.
The whole process is cyclic and goes on and on like a wheel. What is there to grieve? One dreamt of finding a huge treasure and was
beaming with joy. He woke up and the
treasure was ‘gone’. He started
grieving. There was no treasure before
he went to sleep. And there was again no
treasure after he woke up. It appeared
or seemed to appear while he slept. Where
is the wisdon in mourning at the loss of the ‘treasure’.
-\-
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति शृत्वाप्येनं वेद न चैव कश्चित् ॥ २९ ॥
Some look upon Self as Marvellous. Others speak of It as Wonderful. Others again hear of It as fabulous. Yet, not all understand It.
(II - 29)
This is a world of
objects. ‘I’, the Atman am within. The objects are percievable and experiencable
through the senses. ‘My’ world is beyond
these objects. The senses are inept in
knowing ‘Me’, the Atman. Yes, there is a
world within, the world of thoughts and ideas.
But, that is also external to ‘Me’.
‘I’ dwell within that world too.
The organs in that world, the mind and the intellect, too are inept in
knowing ‘Me’. These external worlds have
no existance without ‘Me’. But, ‘I’ exist
independant of these worlds. We can
experience this state in deep sleep. In
deep sleep state, I exist, with no link with the outer world. For me the outer world is non-existant, in
that state. The inner world of thoughts
also is not there. I am. After coming out of this state we say, “Oh! I
enjoyed a great sleep. No dreams, no
thoughts. I was totally unaware of the
outer world”. The enjoyer or experiencer
was alive, but the thought-world and object world were not. Yes.
We can know the objects. We can
know the thoughts. The reverse is not
possible.
Most men exhaust their
lifespan among the perishable objects in the visible world. They seek to know, acquire and hence pursue
this objective world. Most of the
remaining spend their life in the inner world of thoughts. One in a million tries to reach beyond these
worlds and know Atman. One in thousands
of such seekers realizes Atman. He is
Awe struck. He sight gets frozen He becomes speechless. Later, when he tries to explain his stunning
experince, his words are soaked in Amazement.
The listeners also are filled with astonishment. It is but, natural. This is not a routine occurance. It is the direct experience of one in
millions.
But, the Atman is not
known by mere listening to other’s experience.
Reading and listening to the descriptions on Atman will not lead to
knowing and realizing the Atman.
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देही नित्यमवध्योsयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥
Oh descendant of Bharatha!
This indweller in the bodies of all, is ever indestructible. Therefore, thou ought not mourn for any
creature.
(II - 30)
Shri Krishna’s lecture
introducing the knowledge of Atman started in the 11th verse and
concludes with this verse. The Atman is
indestructible. It dwells in all the
lives. Grieving does not befit Arjuna,
says Shri Krishna ans concludes.
Atma-gnyan is deep
subject. Half-baked understanding may be
self-destructive. “I do not have to do
anything. My effort is futile. This world is a Maya and I am not concerned
with happenings here. May these not
disrupt my pursuit to realize the Atman”.
Such an attitude may result in laziness and neglect of duties. A wall-hanging with ‘Gita-Saar’ (supposed to
be ‘Essence’ of The Gita) printed on it is found everywhere. It must have been written by one such feeble-minded,
half-baked knower of The Gita. Such a
weakness has caused a heavy damage to our Nation. Our Nation, Bharath, has been reeling under
aggressive and violent attacks by blood-thirsty plunderes. The national treasure has been looted. Women dishonoured. Parts of our Nation came under their
occupation and misrule. It culminated in
the tragic partition of our Nation. The
Nation suffered for centuries without the right Leaders. With the exception of Shri Samartha Ramadas,
who guided Shivaji Maharaj, Shri Vidyaranya, who guided Harihara Bukka, the
founders of Vijayanagara Empire and a few others, there was none who could
guide the political leadership in this period of crisis. The grand temple at Tanjavur was built around
the same period when the Somnath temple was being dazed to ground by fanatics
and looters. The Brahmins and Kshatriyas
had, as if, gone into a deep slumber.
Shri Krishna, perhaps thought this could be possible with Arjuna and hence
talks the following verses before introducing him to KarmaYog.
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