Gita 2.46

yavan artha udapane

sarvatah samplutodake

tavan sarvesu vedesu

brahmanasya vijanatah

Meaning

As on obtaining a reservoir of water flooded on all sides there is no use for a small reservoir of water. So a Brahmin, who obtains enlightenment, has the same use for all the Vedas, or says no use at all.

Explanation

A small reservoir of water is useful, in a place where there is no other source of water. But nobody ever, pays any attention to such a reservoir of water where there is a big reservoir of pure water. Moreover that such a small reservoir of water becomes dirty and impure and cannot be used for drinking purpose, after washing and bathing in it. But water from a large stream remains clean and pure, even after washing and bathing in it. Likewise oblations, charities, penances and pilgrimages etc., mentioned in the Vedas, are of use to those who are ignorant. But these become meaningless to the illumined souls who have realized God. The great soul after realizing God transcends the three attributes (modes), rises above the pairs of opposite viz., becomes free from attachment and aversion, gets established in the self and remains unconcerned about provision and preservation. He always remains devoted to God.

There is no end of worldly pleasures. There are endless universes and there are endless pleasures in them. But if they are renounced and one becomes detached from them, they come to an end. Similarly there are endless desires. But if they are renounced, they come to an end and the man becomes desire less. To one who has the ‘brahmajnana’, there is nothing to be gained by any action either spiritual or secular as he has no desires to be fulfilled. Hence the Vedas are not of any use for him as there is no happiness to be gained by the fruits of actions prescribed by the Vedas either in this world or the next. He is filled with the bliss absolute and all the other joys are like bubbles when compared with that. Hence Krishna compares the Vedas, meaning the fruits accruing from them to the water in a small reservoir like a well or pond when the whole area was flooded with water.

Gita 2.47

karmany evadhikaras te

ma phalesu kadacana

ma karma-phala-hetur bhur

ma te sango ‘stv akarmani

Meaning

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.

Explanation

There are three considerations here: prescribed duties, capricious work, and inaction. Prescribed duties refer to activities performed while one is in the modes of material nature. Capricious work means actions without the sanction of authority, and inaction means not performing one’s prescribed duties. The Lord advised that Arjuna not be inactive, but that he performs his prescribed duty without being attached to the result. One who is attached to the result of his work is also the cause of the action. Thus he is the enjoyer or sufferer of the result of such actions. As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work, in terms of the scriptural injunctions, is done without desire for results. As one has to do it, obligatory work is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietary right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation.

Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipation in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.

God has bestowed this human birth, the very last of all births so that by performing actions in the form of selfless service to others, a person may achieve salvation and be freed from the bondage of the cycle of birth and death. If he remains engaged in selfish actions, these will result in bondage. In case he is given to indolence and heedlessness, he will follow a cycle of birth and death. Therefore, the Lord advises human beings, to render selfless services for common good. Favourable or unfavourable circumstances cannot make a man happy or sad. It is merely his ignorance, which makes him happy or sad as he identifies himself with those circumstances and becomes the ‘experiencer’ of happiness or sadness. If he gives a serious thought, he will come to know that the external circumstances cannot make his internal self, either happy or sad. He should make proper use of the favourable circumstances by serving others and of the undesirable ones, by renouncing the desire to enjoy pleasure. You cannot claim the fruit of action, because you are not free in getting it, which is dispensed by the Lord. If you perform actions with a desire for fruits, you will get into bondage. Secondly, all actions are performed with the help of worldly objects and persons. So it is dishonest, to desire the fruit of those actions, for only one’s own self.

The means to be free, from the desire for fruits of actions are as follows-(i) Desire cause a feeling of lacking something. Its fulfilment makes one a slave. Its non-fulfilment causes suffering. The pleasure derived out of fulfilment of desire, gives birth to new desires and a man goes on getting interested in performing new actions, in order to reap their fruit. By understanding this fact in the right perspective, a man becomes free from the desire for the fruit of action. (ii) Actions have a beginning and an end, these are not eternal. So, how can their fruits be eternal? But the self is eternal. How can the eternal get any benefit from the perishable? By understanding this fact, one becomes detached from the world and attains God-realization. In order to be free from the desire for fruits of actions, an aspirant should have discrimination as well as feelings to serve others. Discrimination will be helpful to an aspirant in renouncing his comforts, while the feelings of service to others, will enable him to do ‘good’ to others. By doing so, a devotee can follow the discipline of ‘Detached Action’ in the right sense. Let your attachment not be to inaction, because by leaning towards inaction, you will become lazy and idle, and like the desire for fruit it will also mislead you to bondage.

In this verse there are four points which need attention-(i) your right is to perform your duty (action) only. (ii) Never lay claim to its fruit. (iii) Do not be the cause of the fruit of action. (iv) Let your attachment be not to inaction. Out of these four points, the first and the fourth, have the same theme as both of these lay emphasis on the performance of duty or action. Similarly, the second and the third points have the same theme, as in both of these it is mentioned, that you should not desire or be the cause of the fruit of action. Actions done with an expectation of results cause bondage because they are done with desire. But the same act done as an offering to God releases one from bondage.

The important fact about Karmayoga is-protection of the rights of others by performing one’s duty and renouncing the fruit of action viz., renouncing one’s right. By protecting the right of others, old attachment is wiped out and by renouncing one’s own right, new attachment is not born. Thus when old attachment is wiped out and new attachment is not born, a man becomes ‘vitaraga’ (free from attachment).By becoming ‘vitaraga’ one realizes the self. The reason is in attaining Self-realization, attachment to the unreal things is the only obstacle.

Swami Vivekananda said “work for work’s sake; duty for duty’s sake” meaning that one should do work for its own sake and not out of desire to get the result. But the question is will anyone do anything unless he wants the result? Certainly not! There is nothing wrong in starting a work with a specific result in mind but Karma yoga consists in not getting attached to the result. This is not as pessimistic as it seems to be but sheer common sense. When we begin a work we cannot help fixing a goal to achieve as otherwise we would not have started at all. But once started we should concentrate on the action only without worrying about the result constantly as the anxiety will reduce our efficiency. On the other hand, if we put our heart and soul into the work we are doing, the result will automatically follow, and even if it does not, due to some factor on which we have no control, we will not feel frustrated as we have already had the satisfaction from the work itself.

This is the most misinterpreted and misused verse in the whole of Bhagavad Gita. People give unbelievable meaning and quote this verse to suit their actions or inactions.

1. This clearly exploits the working class as they have no right to their fruits of actions and they must keep on working without rest irrespective of! – Union leaders.
2. Why work when we cannot look for results? – Common man
3. If I do not get credit for the order why I should I work for the case? – Salesman.
4. In spite of all my hard work, I never get the results. This is my destiny! – Pessimist.

If you send an important mail for instance, you have the power only to send it and not over its being replied. It may never reach the recipient or he may never answer it but that is not in your control. If you worry about the possibility of not getting a reply the chances are that you will never send it.

Gita 2.48

yoga-sthah kuru karmani

sangam tyaktva dhananjaya

siddhy-asiddhyoh samo bhutva

samatvam yoga ucyate

Meaning

O Dhananjaya (the conqueror of wealth), perform actions (duties) being steadfast in the path of Yoga, renouncing attachment, having become even-minded in success and failure; and that equanimity (equilibrium) is called Yoga.

Explanation

The fundamental question which might be raised is what then is factually to be done? This is now being answered in this verse. Established in the science of yoga perform all activities. Yoga is the science of the individual consciousness attaining communion with the Ultimate Consciousness. Being established by this yoga, perform actions relinquishing attachment, motivation for rewards and depend solely upon the mercy of the Supreme Lord in all one’s activities. Totally unconcerned about success or failure, attainment or non-attainment resultant surrender in righteousness all actions as an offering unto the Supreme Lord. This is the eternal path called yoga by the wise as it consists of fixed concentration of the mind.

Renunciation of attachment will result in evenness of mind. A man should be even-minded, in favourable and unfavourable circumstances, in honour and dishonour, and in praise and reproach. A follower of the Discipline of Detached Action, should be so even-minded while performing actions, that he should not bother about their accomplishment or non-accomplishment, for getting the fruit or not, for getting salvation or not. He should remain devoted to his duty. If an aspirant has not realized detachment and equanimity, he should aim at evenness of mind. By having this approach, he will attain equanimity finally, which will lead to God-realization or Self-realization.

To give up attachment one should be free from desire and aversion. Then success and failure do not affect him. Whatever comes is accepted with equanimity. Then he concentrates only on the work at hand. We all live with memories of the past and hopes, expectations and fears of the future. And forget to live the present! Only present is available to us to think and work for better future, so why waste these precious moments in worries?

Gita 2.49

durena hy avaram karma

buddhi-yogad dhananjaya

buddhau saranam anviccha

krpanah phala-hetavah

Meaning

O Dhananjaya, action with a selfish motive is far inferior to that performed with equanimity of mind. Seek refuge in this evenness of mind, for low are those, who crave for fruit of action.

Explanation

Action without equanimity, mislead to pain, as well as to the cycle of birth and death, because they have no power to lead one to salvation. Equanimity is the ability to neutralize actions. If there is no equanimity, one will develop one’s egoism and attachment, to the body. This egoism and attachment are beastly. An action performed with equanimity leads to God-realization, while motivated actions mislead to the wheel of birth and death.

Gita 2.50

buddhi-yukto jahatiha

ubhe sukrta-duskrte

tasmad yogaya yujyasva

yogah karmasu kausalam

Meaning

A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.

Explanation

Lord Krishna speaks of directing one’s consciousness by spiritual intelligence. The merits one gains in the course of human existence such as fame, relations, power and wealth though pleasant should not be deemed important or be attached to. But those superior merits one has acquired by surrender and meditation to the Supreme Lord such as righteousness, compassion for all living entities, devotion and love of God should be most attached to. But one who is engaged in actions performed in spiritual intelligence is superior. By the grace of the Supreme Lord one acting in this way is relieved of both good actions which lead to heaven and evil actions which lead to hell even in this very life.

In the state of equanimity, a man while living in the world detaches himself from the world, and remains untouched by virtues and sins, as a lotus leaf by water. When one does all actions as karma yoga, without attachment to the result, it means that his mind is free from desires and his actions are not desire motivated. Thus he attains the evenness of mind. Then he does not accumulate fresh karma by his actions. His past karma which has not yet started giving result is demolished by his shedding off his ego as a result of evenness of mind.

Gita 2.36

avacya-vadams ca bahun

vadisyanti tavahitah

nindantas tava samarthyam

tato duhkhataram nu kim

Meaning

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

Explanation

Your sworn enemies, such as Duryodhana, and Kama etc., in spite of knowing your deeds of valour, will belittle your strength and will laugh at you and call you a coward and impotent. How will you bear those insolent jokes and irreparable ignominy?

Gita 2.37

hato va prapsyasi svargam

jitva va bhoksyase mahim

tasmad uttistha kaunteya

yuddhaya krta-niscayah

Meaning

Slain in battle you will gain heaven, victorious you will enjoy the sovereignty of earth; therefore, arise, O son of Kunti, determined to fight.

Explanation

If slain in battle while fighting bravely a Kshatriya will certainly attain the heavenly spheres. It is also stated in the Vedic scriptures that if a Kshatriya is victorious in battle what will be gained is dominion of the Earth and at the end of the life the heavenly spheres are guaranteed as well. Thus those who fight bravely in battle and are undefeated acquire more merit than those who are defeated.

“If you are killed by Karna etc., you will attain heaven and if you gain victory, you will gain the kingdom. Thus righteous warfare would result in good, both here and hereafter. So you should be prepared to wage war, otherwise you risk to lose both.” Krishna by addressing Arjuna as Kaunteya wants to remind him of the message to wage the war, sent by his mother when He went to the Kauravas, with a proposal for a treaty. Therefore, he should rise to the occasion with full determination.

Krishna’s call to war can be understood to be a general call to each and every one of us to shed our inhibitions, negative attitude and lethargy and go forward to work hard for any righteous cause including our duty as a good son/daughter, parent, citizen or employee. By discharging one’s duty, one makes advancement in this world and other world. It means that by discharging one’s duty and by abstaining from what ought not to be done; one attains perfection here as well as hereafter.

Gita 2.38

sukha-duhkhe same krtva

labhalabhau jayajayau

tato yuddhaya yujyasva

naivam papam avapsyasi

Meaning

Treating alike victory and defeat, gain and loss, pleasure and pain and engage yourself in battle. Fighting thus you will incur no sin.

Explanation

Now Lord Krishna refutes Arjuna previous worry about accruing sin by killing his heinous enemies with the words sukha and dukha meaning happiness and unhappiness. Although the pleasure of happiness and the pain of unhappiness in fighting this righteous war are inevitable; still this must be considered as pertaining to the body only and not to the soul which is distinctly different from the physical body. Profit and gain, victory and defeat even without considering the goal of heaven Arjuna should prepare to fight for the sole purpose of exclusively fulfilling his duty. Thus fixed in this determination with proper understanding if he slays anyone he will not incur sin. To the contrary Arjuna will be free from the sin incurred by refraining from the battle and not executing his duty.

Everyone should discharge his duty earnestly and efficiently, whether he has a desire or not for its fruit. By refusing to be affected by favourable and unfavourable circumstances, the mind becomes steady. So treating the two equally, one should discharge one’s duty. Moreover, one should not perform an action for the sake of pleasure, and refrain from another, for fear of its pain. But your aim is not to think of victory and defeat, gain and loss, and pleasure and pain, but your goal is to discharge your duty by treating the agreeable and the disagreeable, alike.

Major decisions in life should be taken only after evaluating the situation spiritually, mentally, intellectually and physically. Reasoning should be done intellectually, evaluate ethics and morality emotionally and customs and traditions physically. There are some who will do a thing only when they are guaranteed a profit, victory or pleasure even if it is their duty and moral responsibility to do it. Such persons are unfit to hold any responsible position in society including that of a manager in any organization.

Gita 2.39

esa te ‘bhihita sankhye

buddhir yoge tv imam srnu

buddhya yukto yaya partha

karma-bandham prahasyasi

Meaning

O Partha (Arjuna), this attitude of mind has been presented to you from the point of view of ‘Jnanayoga’ (Discipline of Knowledge); now hear of the same, from the point of view of ‘Karmayoga’ (the Discipline of Selfless-Action). Equipped with this state of mind, you will be able to completely shake off the shackles of Karma (Action).

Explanation

Having instructed the true knowledge of the soul as being distinctly different from the physical body and seeing that this knowledge has still not been firmly embedded in Arjuna’s heart, Lord Krishna reiterates this truth again in order to illustrate that this knowledge never becomes firmly embedded without practice of the means which is yoga. To do this He introduces the yoga path of selfless actions as the means to this end. Thus the reality is to perform all actions under the direction of one’s mind well cultivated by the aid of spiritual knowledge from the Vedic scriptures exclusively. Although this spiritual knowledge is scientific Arjuna is still unsteady in its application due to lack of practice in assimilation. So Lord Krishna explains that by practice in the performance of actions by the renunciation of their rewards Arjuna will be completely freed from transmigration in the material existence.

Not to do what ought to be done is ‘non-discharge of duty’ and to do what ought not to be done is also ‘non-discharge of duty’. Duty is that in which a person having renounced his desire for pleasure, pleases others and which involves his own welfare as well as the welfare of others. By discharging one’s duty, ‘Yoga’ (equanimity) is naturally attained. Without discharging one’s duty a man can’t attain equanimity. Having attained equanimity, knowledge of Truth is naturally attained-which is the result of both-‘Karmayoga’ (the Discipline of Action) and ‘Jnanayoga’ (the Discipline of Knowledge).

Gita 2.40

nehabhikrama-naso ‘sti

pratyavayo na vidyate

svalpam apy asya dharmasya

trayate mahato bhayat

Meaning

In this path (of selfless action), there is neither loss of effort, nor any adverse result. Even a little practice of this discipline (dharma) protects one from great danger (of birth and death),

Explanation

In the normal course of events actions and merits have a finish at the end of one’s lifetime. The actions have a conclusion in this world and the merits have a conclusion in the next world. It is likened as to a farmer tilling his crops; by industrious action the merits of an abundant harvest are assured. But if he is to omit any of the steps such as watering or pruning within the process the harvest is put into jeopardy. Similarly the demerit of non-comittance by Arjuna is also possible if any action of his duty is not performed. But here Lord Krishna explains in bhakti-yoga which is His exclusive loving devotional service there is an exemption to the aforementioned rule and that there is never any loss or diminution to those who are fortunate enough to perform bhakti-yoga in this lifetime or any lifetime. Unlike the cultivation of farming which is always beset by problems of weather, drought, blight and numerous unexpected difficulties. In bhakti-yoga there is no chance of contrary results or fear of demerits when carrying out devotional service for the ultimate satisfaction of the Supreme Lord.

Actions which are performed with a desire for fruits, can give adverse result, if there is any error in the pronunciation of incantations, or in performing sacrifice, etc. Suppose, a man performs sacrifice, for the birth of a son, but if it is not performed according to scriptures, it might result in the death, of a member of the family, instead of blessing him with a son. Sometime, if the result is not quite contrary, it may be less harmful, as the son may be born crippled. But, one who performs actions, without having any desire for fruits, becomes equanimous and so there is no adverse result from his effort.

Gita 2.26

atha cainam nitya-jatam

nityam va manyase mrtam

tathapi tvam maha-baho

nainam socitum arhasi

Meaning  

O mighty-armed, even if you suppose this soul as constantly undergoing birth and death, even then, you should not grieve over it.

Explanation

By addressing Arjuna as ‘Mahabaho’ Krishna hints that you are physically very strong but also have to be mentally strong to overcome sorrow and confusion.

There is always a class of philosophers, who do not believe in the separate existence of the soul beyond the body. According to them, the body is a combination of physical elements, and at a certain stage the life symptoms develop by interaction of the physical and chemical elements. The science of anthropology is based on this philosophy. Even if Arjuna did not believe in the existence of the soul there would still have been no cause for lamentation because one who is born is bound to die, and one who dies, is bound to be reborn. None can escape this eternal rule.

Gita 2.27

jatasya hi dhruvo mrtyur

dhruvam janma mrtasya ca

tasmad apariharye ‘rthe

na tvam socitum arhasi

Meaning

Death is sure of him who is born, and rebirth is assured of him who is dead. You should not, therefore, grieve over the inevitable.

Explanation

One has to take birth according to one’s activities of life. And, after finishing one term of activities, one has to die to take birth for the next. In this way the cycle of birth and death is revolving, one after the other without liberation. This cycle of birth and death does not, however, support unnecessary murder, slaughter and war. But at the same time, violence and war are inevitable factors in human society for keeping law and order.  The Battle of Kurukshetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a Kshatriya. Why should he be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty? He did not deserve to break the law, thereby becoming subjected to the reactions of sinful acts, of which he was so afraid. By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action.

Ignorance is the cause of all worries. And change is the only constant in this world and without change there would be no evolution and progress!  A man is grieved if a dear one dies or there is loss of money. Similarly we are grieved when we think about the future- what will happen? Changes in the world and in circumstances are inevitable. If circumstances don’t change, how will a person grow from boyhood to youth? How will an uneducated person become a scholar? How will a patient become healthy? How will a seed turn into a tree?

Gita 2.28

avyaktadini bhutani

vyakta-madhyani bharata

avyakta-nidhanany eva

tatra ka paridevana

Meaning

O Bharata (Arjuna), all beings were imperceptible before they were born and will become so again when they are dead; they are perceptible only in the intermediate stage. Why then the lamentation?

Explanation

What we perceive as life existed even before we took this particular form of human body. When a baby is born, for instance, we do not know what it was before its birth and how many births it has gone through and similarly when a man dies we do not know where he goes and how many more births he had to undergo. So what is visible to us of the whole universe and all beings in the universe is only a small portion compared to the whole existence as such. So Krishna says why should there be any grief over the loss of lives or entities in this world. No one knows when the creation started and when it is going to end. It is like a flowing stream in the dark out of which we see only a small portion that comes to light which again goes back to darkness. We do not know the beginning or the end

Our bodies were non-existent before birth and will remain non-existent after death, just like in a dream. During life they seem to exist but actually they are going into non-existence every moment. It is the principle that the thing which does not exist either before or after has no real existence in its mid-state also. Therefore, these bodies which were unmanifest in their origin and will be unmanifest in their end are unmanifest even now, though they seem visible. But the soul existed in the past, exists now and will also exist in future. So there is no point in lamenting for both these situation.

Gita 2.29

ascarya-vat pasyati kascid enam

ascarya-vad vadati tathaiva canyah

ascarya-vac cainam anyah srnoti

srutvapy enam veda na caiva kascit

Meaning

Some look at the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

Explanation

Krishna explains that the self is incomprehensible. Some see it as something of a wonder; some speak of it as a wonder, others hear about it as something wonderful, but even after hearing about it no one understands. The rare ones who have experienced Atman or Brahman view it as a great wonder in the sense that it is something beyond perception, being beyond the comprehension of the sense organs.

The knowledge of the ‘self’ is not achieved through the senses and can only be known by the self itself. Therefore, the knowledge of self is said to be a marvel. When one sees with one’s eyes, there are three things necessary – the onlooker, the object to be seen and sight i.e., the power to see. But while knowing the self these three are not necessary. When we want to search for a thing in a dark room, we need eye-sight as well as light. But if there is light-lamp, there is no need for another lamp to see the lamp which is lit. Similarly, there is no need for other means to perceive the self. The self has its own light by which it can be lit and known.

Gita 2.30

dehi nityam avadhyo ‘yam

dehe sarvasya bharata

tasmat sarvani bhutani

na tvam socitum arhasi

Meaning

O Bharata, this soul residing in the bodies of all, can never be slain. Therefore, you should not grieve, for any being.

Explanation

In describing the immortal soul in various ways, Lord Krishna establishes that the soul is immortal and the body is temporary. Therefore Arjuna as a Kshatriya should not abandon his duty out of fear that his grandfather and teacher–Bhishma and Drona–will die in the battle. Therefore, you should not grieve for all beings because the soul is indestructible, while the perishable body cannot remain the same even for a moment. This is everyone’s own experience also, that a body changes from boyhood to youth and then to old age. But, there is an unchangeable one that knows this change. That one is the soul.

Most managers are uncomfortable in terminating employees who are underperformers. While doing so, the manager is helping both the organization as well as the employee. The organization can replace the open position by a more suitable person; the terminated employee can look for another job where he has the opportunity to perform better. Generally no person is useless; it is just that he has been in a job that is not ideally suited for him to excel due to knowledge or skill deficit. However he may excel in a new job that meets his temperaments and skill sets and propels him to career growth which otherwise would have stunted if he continues in his previous job. Similarly the soul will find a better body that takes him to the path of salvation and ultimate realization only after leaving the current one. Hence we should not lament death.

Once we understand the meaning of ‘Sathya’ and ‘Mithya’, the ‘real’ and the ‘unreal’, it becomes easy for us to understand the difference between body and the soul. That which was not in the past and which will not be in the future, but seemingly exists in the present is called ‘mithya’, the unreal. And the ‘real’ the ‘sathya’ is that which defies all changes and remains the same in all the periods of time: past, present and future.

Gita 2.16

nasato vidyate bhavo

nabhavo vidyate satah

ubhayor api drsto ‘ntas

tv anayos tattva-darsibhih

Meaning

The unreal has no existence and the real, never ceases to be; the truth of both these has been perceived by seers of truth.

Explanation

This body, neither existed in the past, before birth, nor will exist in the future after death, and is also perishing, at present. The ‘Atma’ (spirit or soul) remains constant. It existed, before the birth of the body, exists now, when the body is undergoing change and will exist, after the death of the body. Similarly, God also ever remains the same, while the world undergoes a change, every moment.

Most of our problems arise because we imagine something to be real when it is not. We identify ourselves with our body, mind, and intellect while the real ‘I’ is different from all these. This can be verified through a simple exercise by trying to answer the question ‘who am I’? The obvious answer would be ‘I am so and so’. But that is only your name. You may say that I am father of so and so or husband of so and so. But it is only your relationship. Even when you say I am a professor or I am an intellectual, it only denotes your professional and intellectual status. So, who are you in reality? We commonly speak about our body as when we say “My body aches all over”. This proves that you are not your body. Similarly when we use expressions like “My mind is upset” or “My intellect has failed to grasp this” it is obvious that we are separate from our mind and intellect. That the real self must be something different from our body, mind, and intellect we are able to perceive with no difficulty at all. But there is another ‘I’ which we have to reckon with, and that is our ego, which is the consciousness that I am. Even this is absent when we are in deep sleep because we are not aware of ourselves then. But there is some entity that is aware of our existence even at that stage which makes us say that we had a sound sleep. This is the real ‘I’ which is even different from our ego.

The rule in the material existence is that every action has its corresponding and equal reaction, thus it is seen that by unrighteous actions there is no happiness and by righteous actions there can be no unhappiness. The words referring to ‘sat bhavah’ are all connected to happiness and the words connected to ‘asat bhava’ are those which are connected to sorrow. For the change to take place, a changeless substratum is necessary. For the motion picture to be seen a stationary screen is a must.

Gita 2.17

avinasi tu tad viddhi

yena sarvam idam tatam

vinasam avyayasyasya

na kascit kartum arhati

Meaning

Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.

Explanation

This verse more clearly explains the real nature of the soul, which is spread all over the body. Anyone can understand what is spread all over the body: it is consciousness. Everyone is conscious of the pains and pleasures of the body in part or as a whole. This spreading of consciousness is limited within one’s own body. The pains and pleasures of one body are unknown to another. Therefore, each and every body is the embodiment of an individual soul, and the symptom of the soul’s presence is perceived as individual consciousness. Any layman can understand that our body minus consciousness is a dead body, and this consciousness cannot be revived in the body by any means of material administration. Therefore, consciousness is not due to any amount of material combination, but to the spirit soul. This atomic soul is floating in the five kinds of air [prana, apana, vyana, samana and udana], is situated within the heart, and spreads its influence all over the body of the embodied living entities.

Gita 2.18

antavanta ime deha

nityasyoktah saririnah

anasino ‘prameyasya

tasmad yudhyasva bharata

Meaning

These bodies acquired by the imperishable, indefinable and eternal soul, are perishable. Therefore, O Arjuna, fight

Explanation

The physical body is subject to pleasure and pain, old age and disease. Although the eternal soul is embodied within the physical body; its position is not compromised or affected by the modifications of the physical body. It is therefore ‘aprameyasya’ or immeasurable, existing always in the same condition, complete within itself.

The material body is perishable by nature. It may perish immediately, or it may do so after a hundred years. It is a question of time only. There is no chance of maintaining it indefinitely. As mentioned in the previous verse, the Atma is so small that no one can have any idea how to measure its dimension. So from both viewpoints there is no cause of lamentation because the living entity can neither be killed as he is, nor can the material body, which cannot be saved for any length of time, be permanently protected.

It might be questioned that if the soul is eternal due to the impossibility of ever being destroyed then why is it that feelings of remorse arise at the demise of family members and loved ones. To clarify this Lord Krishna states that only the physical body is subject to destruction.

It shows that every human being, without any distinction of caste, creed, colour or stage of life, can freely follow either the Discipline of Action, or Discipline of Knowledge, for his salvation. But, in practical life, a duty should be ‘discharged, according to one’s Varna (caste) and ashrama (stage of life), by following the ordinance of scriptures. Therefore, here while discussing the real and the unreal according to the discipline of Knowledge Lord Krishna, orders Arjuna to fight or in other words he advises Arjuna to discharge his duty even if he follows discipline of knowledge. The words “fight, O son of India” means that it is a religious call to every Indian to discard his defeatist mentality and face wholeheartedly and sincerely the situation in every field of his life and activities at every given moment of existence. This is certainly not a call for war or violence.

Gita 2.19

ya enam vetti hantaram

yas cainam manyate hatam

ubhau tau na vijanito

nayam hanti na hanyate

Meaning

Both of them are ignorant, one who holds the soul as the slayer and the other who considers it, as slain; for the soul, neither slays, nor is slain.

Explanation

One who considers the soul as slayer is ignorant because the soul does not act. But by identifying’ with the body, it accepts itself as a doer. As an artisan, however clever he may be, cannot work without tools, similarly, the soul without body cannot do anything. One, who holds the soul as slain, is also ignorant. As the soul is never the slayer, so it is never killed, because the soul always remains unaffected and unchanged. Only the perishable and changeable can be slain.

Continuing with the idea of the previous sloka, Krishna here says that being immortal and indestructible, the self can neither be killed nor kill anyone and those who think so are ignorant. What is killed and gets killed are only the body and not the self. It is said that the self cannot kill anyone because there is no action for the self and all actions pertain to the body, mind and intellect. This truth will be elaborated later in the Gita.

Just as the dying hero in a movie has not really been dead, so the soul of a man playing a role in the cosmic motion picture of life is ever living.

Gita 2.20

na jayate mriyate va kadacin

nayam bhutva bhavita va na bhuyah

ajo nityah sasvato ‘yam purano

na hanyate hanyamane sarire

Meaning

The self is never born and never dies. Having been in existence it never ceases to be. It is unborn, eternal, ever existing and ancient and it is not killed when the body gets killed.

Explanation

Here in these verses Lord Krishna has made such a distinction between the body and the soul, as is rarely found anywhere else in the Gita.

The body constituted of elements, undergoes six kinds of modifications – to be born, to exist, to change, to grow, to decay and to perish. But, the soul remains unaffected by, these changes. The soul, unlike a body is never born, it is eternal. The soul never dies. Only that which is born dies. The soul remains unaffected by all kinds of changes.

The understanding that the eternal soul is never slain is being confirmed by its freedom from the six changes of material existence being: birth, existence, growth, modification, decay and death which are controlling all living entities high and low in the material existence. The Supreme Lord by declaring the eternal soul is not born confirms the absence of any birth and by declaring the eternal soul does not die confirms the absence of any destruction. With the 2 words ‘ajah’ meaning unborn and ‘nityah’ meaning eternal, it is made clear that the 2 modifications of birth and death are not applicable in regards to the soul.

 

Gita 2.6

na caitad vidmah kataran no gariyo

yad va jayema yadi va no jayeyuh

yan eva hatva na jijivisamas

te ‘vasthitah pramukhe dhartarastrah

Meaning  

We don’t know which is meritorious for us, to fight or not to fight, nor do we know, whether we shall win or they will conquer us. The sons of Dhritarashtra, by killing whom we do not even wish to live, are arrayed against us

Explanation

Arjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the Kshatriyas, or whether he should refrain and live by begging. If he did not conquer the enemy, begging would be his only means of subsistence. Nor was there certainty of victory, because either side might emerge victorious. Even if victory awaited them (and their cause was justified), still, if the sons of Dhritarashtra died in battle, it would be very difficult to live in their absence. Under the circumstances, that would be another kind of defeat for them.

Arjuna’s desire to live by begging, although he was born in the royal household, could be seen either a sign of detachment or sense of desperation and defeat. This is what happens to most of us when confronted by unimaginable problems in our day to day life. When hysteria attacks, intellectual composure is destroyed, resulting confusion leads to inefficiency and ultimately to failure in life.

Gita 2.7

karpanya-dosopahata-svabhavah

prcchami tvam dharma-sammudha-cetah

yac chreyah syan niscitam bruhi tan me

sisyas te ‘ham sadhi mam tvam prapannam

Meaning

Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Explanation

According to Vedic scriptures one who dies in this world without becoming ‘self-realized’, who is destitute of knowledge of the nature and qualities of their immortal soul, is called a miser. In common parlance a miser is one who is extremely stingy with their money. Miserliness here is the affliction of weakness regarding ones spiritual identity and integrity. Discriminatory power weakened by vices forms the delusion which bewilders the intelligence. Arjuna realized this and unconditionally surrendered to Lord Krishna with the words ‘tvam prapannam’ meaning ‘surrendered unto you’ and asks the Lord for spiritual guidance as confirmed by the words ‘sadhi mam’ instruct me. Arjuna qualifies himself to receive instructions from Lord Krishna by the words ‘sisyah te aham’ meaning I am your disciple.

Arjuna exhausted himself and seemed to be at crossroads and said “I am utterly confused please tell me what is good for me.” He uses the word ‘Sreyas’. So long he had been talking about what was ‘preyas’ to him, what he wanted to do or what is enjoyable. Now he was asking what is good to do. Then and then only the Lord started talking. Drinking alcohol may be ‘preyas’ or enjoyable to you, but it will not give you ‘sreyas’.

In our life we go on telling the Lord what to do, give us wealth, health and happiness and never ask Him what we should do to achieve the same thinking that we are already doing what is to be done and just waiting for the GOD to do his duty. When we do ask, He starts telling us what to do. Similarly when Arjuna said ‘sishyaste aham Sadhimam tvam prapannam’, I am your disciple I surrender to you, only then Krishna starts giving him the advice because advice given unasked will not be taken well!

Gita 2.8

na hi prapasyami mamapanudyad

yac chokam ucchosanam indriyanam

avapya bhumav asapatnam rddham

rajyam suranam api cadhipatyam

Meaning

Even on obtaining undisputed sovereignty and an affluent kingdom on this earth as well as lordship over the gods in heaven, I do not see any remedy that can remove my grief, which withers my senses

Explanation

Arjuna continues to lament and says “Not to talk of worldly pleasure, even lordship over heaven (position of Indra) cannot remove my worry and grief. If I grieved over the loss of a kingdom, it might be overcome by gaining it. But I am now grieved at thinking of the massacre of my kinsmen. Who could enjoy the kingdom, after the death of my kinsmen? Therefore, undisputed sovereignty and an affluent kingdom on this earth and lordship over the gods cannot remove the grief that is parching my senses.

Although Arjuna was quoting scriptures and principles of religion and moral codes, it appears that he was unable to solve his real problem all by himself. He could understand that academic knowledge, scholarship, high position, money etc., are all useless in solving the problems of life; only a qualified spiritual master can help. Thus Arjuna completely surrenders to Lord Krishna as a student and requests for instructions.

Gita 2.9

sanjaya uvaca

evam uktva hrsikesam

gudakesah parantapah

na yotsya iti govindam

uktva tusnim babhuva ha

Meaning  

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, “Govinda, I shall not fight,” and fell silent.

Explanation

Arjuna honoured the Lord’s word and wanted to obey it. But after thinking seriously, over what Lord Krishna had said and applying his own mind to his thoughts, came to the conclusion that war could result in providing him with an affluent kingdom, honour and fame. But it would not wipe out his grief, worry and misery. Therefore, it was not befitting for him to wage war. So Arjuna speaks his mind in clear words “I’ll not fight.” Having declared his decision not to fight, and having nothing more to say, Arjuna became quiet. Here the terms used to denote Arjuna and Krishna are significant. The one who asked was ‘gudakesa’, meaning one who conquered sleep, that is, he is capable of controlling his senses and this weakness is only temporary. Arjuna is also called ‘parantapa’ meaning scorcher of enemy who will not show any mercy towards them. Arjuna’s current enemy is his mental imbalance and he is ready to fight that with the help of the Jagatguru who is the lord himself.  The names ‘hrshikesa and Govinda’, both denote that the one who is going to advise is the master of the senses.

The greatest fear in life is of death. If we are able to overcome the fear of death of self and others, life becomes much more peaceful and enjoyable. Gita teaches you that we all are eternal and only our body keep changing with time.

Gita 2.10

tam uvaca hrsikesah

prahasann iva bharata

senayor ubhayor madhye

visidantam, idam vacah

Meaning  

O descendant of Bharata, at that time Krishna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

Explanation

Lord Krishna with a subtle smile upon his face then spoke to Arjuna who was lamenting at a most inappropriate time between the two opposing armies. The word ‘prahasan’ meaning smiling is used to subtly indicate sarcasm and evoke anger at the impropriety of such limpid sensitivity by Arjuna who in his own right is a mighty warrior respected by all the mightiest warriors of his time. Hrsikesa’, means that the Lord is the in-dweller viz., He knows feelings of beings.

Krishna was a friend of Arjuna. Yet when Arjuna requested Krishna to be his ‘Guru’ at once He takes up the task with all its seriousness and began the great discourse called Gita. Since the Gita was told not in the confines of a room or in the isolation of the forest but in the midst of two armies, we can assume that Gita is not only for Arjuna but also for the entire world, you and me included.