rīmad Bhagavad Gītā 2 страница

Commentary

Sanjaya said to Dhrtarashtra:— “The high-minded Arjuna is extremely kind, deeply compassionate, dedicated to his family and supremely righteous. In spite of the repeated attempts of your people to destroy him and his brothers through cruel and murderous plots like burning in the lac-house etc., (MB. 1.154 - 163) which justified revenge on his part, with the help of the Supreme Being, nevertheless he declined to fight.”

He felt weak, overcome by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was Dharma (righteous) and what was Adharma (unrighteous). His mind was distracted by grief at the thought of losing his relatives. So he cast aside his bow and arrow and sat down on the floor of the chariot as if to fast to the death.

hariḥ oṁ tatsat

iti śrīmad-bhagavad-gītāsupaniṣatsu brahma-vidyāyāṁ yoga śāstre

śrī-kṛṣṇārjuna saṁvāde arjuna viśāda yogo nama prathamo’dhyāyaḥ

Thus in the Upanishad of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna ends the first discourse entitled -

"Arjuna’s Grief.”

Chapter 2 t

Saṅkhya Yogaḥ

Communion through Knowledge

sañjaya uvāca taṁ tathā kṛpayāviṣṭaṁ aśā-pūrṇā-kulekṣaṇam | viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ || 1 || Sanjaya said:

1. To him, who was thus overcome with pity, whose eyes were filled with tears, who was despondent and bewildered, Sri Krishna spoke these words:

śrī bhagavān uvāca

kutas tvā kaśmalam idaṁ viṣame samupasthitam | anāryājuṣṭam asvargyam akīrtikaram arjuna || 2 ||

The Blessed Lord said:

2. Whence comes this unworthy weakness in a crisis, O Arjuna? It is unseemly for a noble person, it is disgraceful and obstructive to the attainment of heaven.

klaibyaṁ mā sma gamaḥ pārtha naitat-tvayyupapadyate | kṣudraṁ hṛdaya daurbalyaṁ tyaktvottiṣṭha paraṅtapa || 3 ||

3. Yield not to unmanliness , O Arjuna, it does not become you. Cast off this base faint-heartedness and arise, O scorcher of foes!

arjuna uvāca

kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana | iṣubhiḥ pratiyotsyāmi pūjārhāv-arisūdana || 4 || Arjuna said:

4. O Krishna, O Destroyer of enemies, how can I fight with arrows in battle against Bhishma and Drona who are worthy of reverence?

gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke | hatvārtha kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān || 5 ||

5. It is better even to live on a beggar's fare in this world than to slay these most venerable teachers. If I should slay my teachers, even though they may be degraded by desire for wealth, I would be enjoying only blood-stained pleasures.

na caitad vidmaḥ kataran no garīyo yadvā jayema yadi vā no jayeyuḥ | yān eva hatvā na jijīviṣāmas te’vasthitāḥ pramukhe dhārtarāṣṭhrāḥ || 6 ||

6. We do not know, which of the two is better for us— our vanquishing them, the very sons of Dhrtarashtra, or their vanquishing us. After slaying them we would not wish to live, even though they are standing in array against us.

kārpaṇya doṣopahata svabhāvaḥ pṛcchāmi tvāṁ dharma samūḍha cetasaḥ | yacchreyaḥ syān niścitaṁ brūhi tan me śiṣyas te śādhi māṁ tvāṁ prapannam || 7 ||

7. With my heart stricken by the weakness of pity, with my mind perplexed about my duty, I request you to teach me conclusively what is good for me. I am your disciple. Instruct me who have taken refuge in you.

na hi prapaśyāmi mamāpanudyād yacchokam ucchoṣaṇam indriyāṇām | avāpya bhūmāv-asapatnam-ṛddham rājyaṁ suraṇām api cādhipatyam || 8 ||

8. Even if I should win unchallenged sovereignty of a prosperous earth or even the kingdom or lordship over the Devas, I do not feel that it would dispel the grief that burns up my senses.

sañjaya uvāca

evam uktvā hṛṣīkeśaṁ guḍakeśaḥ paraṅtapa | na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha || 9 || Sanjaya said;

9. Having spoken thus to Sri Krishna, Arjuna, the conqueror of sleep and the scorcher of foes, said, 'I will not fight' and became silent.

Commentary

Thus, the Lord, the Supreme Being, introduces the teaching regarding the Self for the sake of Arjuna whose natural courage was lost due to love and misplaced compassion. Arjuna considered the war to be unrighteous even though it is the greatest duty for warriors (Kṣatriyas). He then took refuge in Sri Krishna to learn what the correct course of action was. Sri Krishna understood that Arjuna's delusion would only be overcome by the knowledge of the real nature of the Self, and the knowledge that war (action) is an ordained duty [for Kshatriyas] which, when performed without attachment to the fruits thereof is a means for Self-realisation.

tam uvāca hṛṣikeśaḥ prasanniva bhārata |

senayor ubhayor madhye viṣīdantaṁ idaṁ vacaḥ || 10 ||

10. O King, to him who was thus grieving between the two armies, Sri Krishna spoke the following words, as if smiling.

Commentary

‘as if smiling,’ [by way of ridicule] — Arjuna was speaking about duty (dharma) which was based on the awareness of the concept of the Self being distinct from the body, but he was torn between contradictory ideas and had suddenly renounced action while standing between the two armies preparing for battle. Sri Krishna spoke to Arjuna ‘as if in jest’, the discourse beginning with; — "There never was a time when I did not exist" (2:12), and ending with "I will release you from all hindrances to self-realisation; grieve not!" (18:66)— which deals with the real nature of the individual Self [jivātman], of the Supreme Self [Paramātman], and of the paths of works (Karma), knowledge (Jñāna) and devotion (Bhakti) which constitute the means for attaining the highest spiritual goal.

śrī bhagavān uvāca

aśocyān anvaśocas tvaṁ prajñāvādāṁśca bhāṣase | gatāsūn agatāsūṁśca nānuśocanti paṇḍitāḥ || 11 ||

The Blessed Lord said

11. You grieve for those who should not be grieved for; yet you speak words of apparent wisdom. The wise grieve neither for the dead nor for the living.

Commentary

"Your grief is misplaced, and your contrived justification is based on teachings about the nature of the body and the Self such as: — "The ancestors become degraded, deprived of the ritual offerings of food and water"(1:42). — But for those who have truly realised the nature of the body and the Self, there is no reason for such grief.

Those who know the real truth will not grieve for physical bodies from which the life force has departed, nor for the Selves from which the principle of life cannot depart.

Hence, you are caught in this dilemma — profound sorrow at the thought of killing the Kauravas and at the same time you’re in a quandary about righteousness and unrighteousness, which arises from awareness that the Self is [somewhat] different from the body. Therefore you do not [really] know the true nature of the body nor of the Self. Nor do you know about duties (dharma) like warfare etc., nor of the fact that this war [which is an incumbent duty in the present context], if fought without any selfish motive for results, is a means for Self-realisation."

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ | na caiva na bhaviṣyāmaḥ sarve vayamataḥ param || 12 ||

12. There never was a time when I did not exist, nor you, nor any of these temporal kings. Nor will there be any time in future when all of us shall cease to be.

Commentary

“I, [Krishna] who am, as you know, the eternal Lord of all, was never non-existent, but have always existed. There never was a time when these Selves (jīvas) like you [and the others], who are subject to My sovereignty, did not exist. You have always existed, and 'all of us' — I and you, shall never cease to be 'in the future'; we shall always exist. Just as there is certainly no doubt that I, the Supreme Self and Lord of all, am eternal, likewise, you [and all others] who are embodied Jīvas, should never doubt your eternality either.”

The foregoing teaching implies that the difference between the Lord who is the sovereign over all, and the individual jīvas; as also the differences among the individual jīvas themselves, are real. This has been declared by the Lord Himself because different terms like 'I', 'you', 'these', 'all' and 'we' have been used by the Lord while explaining the truth of eternality in order to remove the misunderstanding of Arjuna who is deluded by ignorance.

[For the detailed argument please see appendix.] dehino’smin yathā dehe kaumāraṁ yauvanaṁ jarā | tathā dehāntara prāptir dhīras tatra na muhyati || 13 ||

13. Just as the embodied Self passes through childhood, youth and old age [pertaining to that body], so [at death] it passes into another body. A wise man is not confused thereby.

Commentary

Because of the conviction that the Self is eternal, one does not grieve, when passing through the various physical transformations such as childhood, youth and old age etc., thinking that the Self is changing. Similarly, the wise, do not grieve when the Self passes into another body different from the present one.

The eternal jīvas being conditioned by beginingless Karma, become endowed with bodies according to their particular Karmas . To overcome this bondage [of transmigration caused by Karma], embodied beings should perform their duties like war and other vocations and rites prescribed by the Scripture and which are appropriate to their social circumstances without attachment to the results of those actions . Even to such aspirants for liberation, contacts with sense-objects give pleasure and pain, arising from cold, heat and all such other things. But these experiences are to be endured as long as the works enjoined by the Scriptures are being performed.

The Lord explains the significance immediately: —

mātrā sparśās tu kaunteya śītoṣṇa sukha-duḥkhadāḥ | āgamāpāyino’nityās tāṁs titikṣasva bhārata || 14 ||

14. The contact of senses with their objects, O Arjuna, give rise to feelings of cold and heat, pleasure and pain. They come and go, they are impermanent, endure them, O Arjuna.

Commentary

As sound, touch, form, taste and smell along with their basis (the sense organs), are the effects of subtle elements [within the mind], they are called Mātras (tanmātras = “measurements”). The experience of these [objects of the senses] through means of the ears and other senses gives rise to feelings of pleasure and pain, in the form of heat and cold, softness and hardness etc. You should remain unperturbed by these contrasts while you discharge your prescribed duties [such as warfare]. When the Karmas, which cause bondage, are destroyed, this 'coming and going' (transmigration) will end.

The Lord now explains the purpose of this endurance:

yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha | sama duḥkha sukhaṁ dhīraṁ so’mṛtatvāya kalpate || 15 ||

15. One who is unaffected by these, O chief of men, and to whom pain and pleasure are the same, that steadfast person alone is worthy of immortality.

Commentary

That person alone attains liberation, who, considers pain as inevitable as pleasure, and who engages in Duty without attachment to the results, and who is unperturbed by the blows of weapons which may be light or serious. A person like you, who cannot cope with grief will not obtain liberation. As the jīvas are immortal, what is to be done here, is to transcend the pairs of opposites — this is the meaning.

nāsato vidyate bhāvo nābhāvo vidyate sataḥ | ubhayor api dṛṣṭo’ntas tvanayos tattva darśibhiḥ || 16 ||

16. The unreal can never come into being, the real never ceases to be. The conclusion about these two is discerned by the seers of truth.

Commentary

'The unreal' refers to the physical body which can never be eternal. 'The real' refers to the Self (jīva), which can never cease to exist. The final conclusion about these;— the body and the jīva, which we perceive, has been correctly realised by the seers of the Truth. The analysis has reached a definitive conclusion, therefore the term 'conclusion' (anta) is used here. The gist is this: — non-existence (ie., perishableness) is the real nature of the body which is in itself insentient matter. Existence (ie., imperishableness) is the real nature of the sentient jīva.

[Here follows the justification for describing the body as 'unreal' and as having 'never come into being.' — Ed.]

Non-existence has, indeed, the character of destructibility, and what is Existent (Real) has the character of indestructibility, as Bhagavan Parāśara has said: —

'O Brahmin, apart from consciousness nothing else exists anywhere and at any time. Thus have I taught you what is real existence— how consciousness is real, and all else is unreal' (V.P. 2.12 vs. 43-45).

'The Supreme Reality is considered as imperishable by the wise. There is no doubt that what can be obtained from a perishable substance is also perishable.

'That entity which is never changed or modified by a change in time etc., is real! What is that entity, O King? (It is the jīvātman who retains its knowledge)' (V.P. 2.13.100).

It is seen from the foregoing that this (i.e., perishableness of the body and imperishableness of the jīva) is the reason for designating the jīva as 'existence' (Sattva) and the body as 'non-existence' (asattva). This verse has no bearing on the doctrine of satkaryavada as such a theory has no relevance here.

avināśi tu tad viddhi yena sarvam idaṁ tatam | vināśam avyayasyāsya na kaścit kartum arhati || 17 ||

17. Know that to be indestructible by which all this [material universe] is pervaded. None can cause the destruction of that — The Immutable.

Commentary

Know that the jīva, in its essential nature is imperishable. The whole of insentient matter, which is different (from the jīva) is pervaded ie. penetrated by the jīva.

Because of the extreme subtlety & pervasiveness of the jīva , it cannot be destroyed; for every substance other than the jīva is capable of being pervaded by the jīva because it is grosser than the jīva. Destructive agents like weapons, water, wind, fire etc., pervade the substances to be destroyed and disintegrate them. Even hammers and such other instruments generate air currents through violent contact with the objects and thereby destroy the objects. So, the essential nature of the Self being more subtle than anything else leads to the conclusion that it is imperishable.

antavanta ime dehā nityasy-oktāḥ śarīriṇaḥ | anāśino’prameyasya tasmāt yuddhyasva bhārata || 18 ||

18. These bodies of the jīva (the embodied Self) are said to have an end, while the jīva itself is eternal, indestructible and incomprehensible. Therefore, fight O Bharata (Arjuna).

Commentary

The root 'di˙' means 'to grow’, hence bodies are known as dehas, because they are characterised by growth [and are compounds]. They have an end because they are naturally perishable; just as jars and such other things which are characterised by being compounds are seen to have an end. The bodies of the embodied jīva, which are made of a combination of elements, serve the purpose of experiencing the effects of Karmas, as stated in Brh. Up. 4:4:5;

'Auspicious embodiments are obtained through good actions'

Such bodies perish when the Karmas are exhausted. Furthermore the jīva is imperishable. Why? Because it cannot be quantified, it is the subject of all knowledge and can never be conceived of as the object of knowledge.

Besides, the jīva is not composed of any parts, because when one perceives:— 'I am the knower' — there is an awareness of unity throughout the body which is composed of different parts. It therefore follows that something other than the body is the perceiver and experiencer of the body and other external objects. Therefore the jīva or Self is considered as eternal because:—

(1) It is not a compound

(2) It is the knowing subject

(3) It pervades everything

The body on the contrary is perishable, because:—

(1) it is a compound,

(2) it is an instrument for experiencing the fruits of Karma (3) it undergoes constant change, and (4) it can be pervaded.

ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam | ubhau tau na vijānīto nāyaṁ hanti na hanyate || 19 ||

19. One who deems the Self a slayer, and one who thinks of it as slain — both are ignorant; for the Self neither slays nor is slain.

Commentary

Though the root 'han' (to slay) is directed at the Self [in the context], it signifies causing the separation of the jīva from the body and not the destruction of the jīva. Scriptural injunctions like 'You shall not cause injury to beings' (?) and 'A Brahmin shall not be killed' (?) indicate acts which are forbidden because they cause the separation of the jīva from the body.

mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ | ajo nityaḥ śāśvato’yaṁ purāṇo na hanyate hanyamāne śarīre || 20 ||

20. The jīva is never born; it never dies; having been existent in the past, it will never cease to be [in the future]. Unborn, eternal, abiding and primeval, it is not slain when the body is slain.

Commentary

As the jīva is eternal for the reasons mentioned [above], and hence free from evolutionary changes, all the transitions of the insentient [body] like birth, growth, change and death, do not affect the jīva. The statement, 'It is never born, it never dies' is in the present tense, this means that birth and death which are presently being experienced by all embodied beings, do not [in fact] affect the jīvātman. The Statement 'Having been existent once, it will never cease to be' means that this jīva, having emerged at the beginning of a Kalpa will not cease to exist at the end of the Kalpa [ie., it will emerge again at the beginning of the following Kalpa unless it is liberated]. In other words — 'birth' at the beginning of a Kalpa in bodies such as those of Brahma and others, and 'death' at the end of a Kalpa as stated in the Scriptures, do not affect the jīva. Hence, the jīvas in all bodies, are unborn, and therefore eternal. The jīva is ever abiding, unconnected like matter is, with invisible modifications taking place. It is primeval;— this means that it existed from time immemorial; it is ever new ie, it is capable of being experienced always afresh.

vedāvināśinaṁ nityaṁ ya enam ajam avyayam | kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam || 21 ||

21. If one knows this Self to be indestructible, unborn, unchanging and hence eternal— how and whom, O Arjuna, does he cause to be killed, and whom does one kill?

Commentary

How can a [realised] person be said to cause the death of the Self — be it the jīvātman existing in the bodies of gods, animals or plants? In other words the feeling of remorse:— 'I am the cause of the death of these, I kill these jīvas', is based solely upon ignorance about the true nature of the Self.

Let it be granted for argument's sake, that killing merely achieves a separation of the eternal jīvas from their temporary bodies. Even then, when the bodies, which are instruments for the experiencing of agreeable pleasures, perish, there is still no reason for sorrow at this separation.

vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi | tathā śarīrāṇi vihāya jīrṇāny-anyāni saṁyāti navāni dehī || 22 ||

22. As a person casts off worn-out garments and puts on others that are new, so does the embodied Self cast off its worn-out bodies and enter into others that are new.

Commentary

The Scriptures declare that those who give up their bodies in a righteous war will obtain a more auspicious birth than before. The casting aside of worn-out garments and taking new and beautiful ones, can only be a cause of joy, as is generally experienced in this world. Once again Sri Krishna emphasises for easy understanding, the indestructibility of the jīva and confirms it thus:

nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ | na cainaṁ kledayanty-āpo na śoṣayati mārutaḥ || 23 ||

23. Weapons do not cut the jīva, fire does not burn it, waters do not wet it, and wind does not dry it.

acchedyo’yam adāhyo’yaṁ akledyo’śoṣya eva ca | nityaḥ sarva-gataḥ sthāṇur acalo’yam sanātanaḥ || 24 ||

24. It cannot be cut; it cannot be burnt; it cannot be wetted and it cannot be dried, it is eternal, allpervading, stable, immovable and primeval.

avyakto’yam acintyo’yam avikāryo’yam ucyate | tasmād evaṁ viditvainaṁ nānuśocitum arhasi || 25 ||

25. This jīva is said to be unmanifest, inconceivable and unchanging. Therefore, knowing it thus, it does not befit you to grieve.

Commentary

The jīva cannot be demonstrated by those means of knowledge (Pramanas ) by which gross objects can be demonstrated; hence it is said to be unmanifest. The jīva is different in kind from objects susceptible to cutting etc., therefore It is inconceivable. Not having any of the nature, elements and constituent parts of any other [known] object, the jīva cannot even be conceived of, therefore it is unchanging and incapable of modifications. Thus, knowing this jīva to be possessed of the above mentioned qualities, it is not proper for you to feel grief for it.

atha cainaṁ nitya jātam nityaṁ vā manyase mṛtam | tathāpi tvaṁ mahābāho naivaṁ śocitum arhasi || 26 ||

26. Or, if you consider this Self to be repeatedly born and repeatedly dying, even then, O Maha-bahu (Mighty-armed-one), it does not become you to feel grief.

jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca | tasmād aparihārye ‘rthe na tvaṁ śocitum arhasi || 27 ||

27. For death is indeed certain for everything that is born, and re-birth is certain for that which has died; therefore you should not grieve for what is unavoidable.

Commentary

Everything that is produced is certain to be destroyed — it has been proven to be unavoidable. Similarly, whatever has perished will inevitably be remanifest. How, it may be asked, should this be understood — that there is re-birth for that [entity] which has perished? Origination, annihilation etc., are merely particular states of existence. With regard to an entity which has entered into a stage known as origination, its transition into the opposite condition is called ‘annihilation’. All evolving entities pass through an inevitable sequence of evolutionary stages. For example, clay exists as a lump, jug, a potsherd, and (finally) powder. Here, ‘annihilation’ refers to the transition to a succeeding stage by something which existed previously in a preceding stage. And the annihilation of one particular state is really birth for the next stage in the sequence.

avyaktādīni bhūtāni vyakta-madhyāni bhārata | avyakta nidhanānyeva tatra kā parivedana || 28 ||

28. O Arjuna! All beings [in the universe] have a beginning that is unknown, a known middle and an unknown end. Why should there be anguish in relation to any of them?

Commentary

Humans and other sentient beings exist as substances of which the previous states are unknown, their middle states in their present forms are known, and their future states are unknown. As they all thus follow a natural precession, there is no cause for grief.

āścaryavat paśyati kaścid enam āścaryavad vadati tathaiva cānyaḥ | āścaryavac cainam anyaḥ śṛṇoti śātvāpy-enaṁ veda na caiva kaścit || 29 ||

29. One regards this Self as a wonder, likewise another speaks of it as a wonder; still another hears of it as a wonder; and even after hearing of it, one knows it not.

Commentary

Among the innumerable beings of the universe, someone, who by deep meditation has removed the effect of error (karma) and has accumulated great merit, may realise this Self which is wonderful and distinct in kind from every other existing thing. Such a person tells someone else about it. Thus, another person hears of it, and even after hearing of it, no one knows it exactly as it really is. The term 'ca' (and) implies that even amongst the sages, the preceptors and students, one with authentic realisation, authentic teaching and authentic hearing, is a rarity.

dehī nityam avadhyo’yaṁ dehe sarvasya bhārata | tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi || 30 ||

30. The jīva in all bodies, O Arjuna, is eternal and indestructible, therefore, it is not proper for you to feel grief for any being.

Commentary

All living beings from gods down to plants, even though they possess different external forms, are all similar and eternal in their real nature, as described above. Inequality and destructibility pertain only to the physical bodies. Therefore, it is not proper for you to grieve over any being from the gods down to plant life, let alone for Bhishma and such others.

sva-dharmam api cāvekṣya na vikampitum arhasi |

dharmyāddhi yuddhāc-chreyo ‘nyat kṣatriyasya na vidyate || 31 ||

31. Furthermore, considering also your own duty, it does not befit you to falter, because to a Kshatriya, there is no greater merit than a righteous war.

Commentary

To a Kshatriya, there is no greater good than engaging in a righteous war motivated by a just cause. It will be declared later on in the Gita: —

'Valour, non-defeat (by the enemies), fortitude, adroitness and also not fleeing from battle, Generosity, Lordliness; — these are the duties of the Kshatriya born of his very nature.' (18:43).

In the Agnisomiya sacrifice no real harm is caused to the animal victim; for according to the Vedic Texts, the victim — a goat, after abandoning an inferior body, will attain a higher rebirth, with a beautiful body. The Text pertaining to immolation declares: —

'O animal, by this (immolation) you never die, you are not destroyed. You will pass through happy paths to the realm of the gods, where the virtuous, not the sinful reach. May the god Savitar give you a suitable place.' (Yajñ, 4.6.9.46; Taitt. Br. iii 7.2).

Likewise the attainment of more beautiful bodies by those who die here in this war [which is like a sacrifice] has been declared in the Gita (2.22). Hence, just as a surgeon makes an incision and performs other surgical procedures for the purpose of curing a patient, the immolation of the sacrificial animal in the Agnisomiya and other sacrifices contributes to its welfare.

yadṛcchayā copapannaṁ svarga dvāram apāvṛtam | sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam || 32 ||

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