BG Chapt 2

CHAPTER 02 CONTENTS OF THE GITA
SUMMARISED.
VERSE 2.1:-
Material compassion, lamentation and tears

are all signs of ignorance of the real self.
Compassion for the eternal soul is self-
realization.
Compassion for the dress of a drowning man
is senseless. A man fallen in the ocean of
nescience cannot be saved simply by rescuing
his outward dressthe gross material body.
One who does not know this and laments for
the outward dress is called a dra.
Madhusdana here indicates that Ka,
because of being possessed of sweetness
(madhu), would destroy (sdana) the
lamentation of Arjuna.
The word "Madhusdana" is significant in
this verse. Lord Ka killed the demon
Madhu, and now Arjuna wanted Ka to kill
the demon of misunderstanding that had
overtaken him in the discharge of his duty.
CCP:-
One of the standard names of the 2nd chapter

is the Sankhya yoga as it analyses the soul
and matter, in the initial part.
SUMMARISED.
As per the BVT the 2nd chapter has the whole
BG in the summary so he has named it as the
content of the gita summarized.
Krishna in this chapter refutes the
arguments put forward by the Arjuna in the
1st chapter.
Here three arguments compassion, sinful
reaction and the loss of enjoyment are
countered in this chapter.
Arjunas further doubt and surrender.
11-30 jnana- Krishna uses the jnana to ask
arjuna to fight soul is eternal so give up
the compassion and fight. Counters the
argument of compassion.
31-38 karma kanda 1st application of the
atma jnana soul will exist after the death
also and if you acct according to dharma you
will enjoy after the death also-counter the
loss of enjoyment argument.
Niskama karma yoga counters the sinful
reaction argument- if you act in the niskama
karma then there will be no sinful
reaction.2nd application of the atma jnana.
Then lord talks about the person who is thus
detached,shita prajna.
Argument of the destruction of the family
tradition is countered in the 3rd chapter.
SUMMARISED.
Argument of the indecision is countered in
the last chapter where Arjuna says all my
indecision has gone and now Im ready to do
whatever you ask me to do.
Here in this chapter the focus of Prabhupad
is emotion for the body is the sign of the
ignorance of the true self if one is really
compassionate then he should try for the
self realization then it is the real
compassion that is for the soul.
One should be compassionate but one should
know where to direct the compassion.
By the word Madhusudan sanjay is indicating
that the lord who has killed demon madhu
will now kill the doubt of the arjuna.
VERSE 2.2:-
The word ryan is applicable to persons who

know the value of life and have a
civilization based on spiritual realization.
aivaryasya samagrasya vryaysa yaasa riya
jna-vairgyayos cpi a bhaga itgan
Bhaga of six parts is defined as: complete

control, complete influence, complete
excellent qualities of body, mind and words,
complete beauty or wealth, complete
SUMMARISED.
knowledge and complete detachment from
worldly affairs. Viu Pura 6.74.
CCP:-
Somebody who can take the pressure is called

cool and one who cant is choke.
This act is unbefitting to you as you are
arya, it will not take you to svarga and it
will not give the fame in this world.
Today the world arya is used in the negative
connotation due to misuse by some people but
Prabhupad gives the real meaning that is
arya are the people who are spiritually
advanced.
We should know what is connotation and
denotation of the word.
Branch of knowledge which studies the India
is called indology.
Due to superiority complex of the Europeans
they could not take that the Indian
civilization is more advanced than theres
so they introduced the concept of the Aryans
coming from some other place and they
civilized both the Europe and the India.
Muslims destroyed the temples but the
Europeans destroyed the faith in the Vedas
that made people go to the temples.
SUMMARISED.
This topic is discussed by the devamrit
maharaja in the book search for vedic
India.
After the war of Mahabharata the rule over
the hastinapur weakened and some emigrated
and gave rise to different civilization.
Actually there was no Aryan invasion the
India was itself is the Aryan civilization.
No research supports the Aryan invasion
theory not archeology, not the language
compatibility.
Hitler took up the idea of German being the
Aryans and they are supposed to rule the
world and he adopted the twisted swastika as
his symbol, so due to which the word arya
had the negative connotation.
Here Prabhupad tells the person who doesnt
act as per the spiritual value is anarya.
When somebody runs away when there is crisis
then he is disregarded.
VERSE 2.3:-
CCP:-
Klaibyam is very strong word this is like

the verbal slap for the Arjuna. Another slap
is Sudra.
SUMMARISED.
Ksatriya is the personification of the
masculinity so for the Ksatriya to be
considered impotent is great insult.
The word kaibya brings the mortifying
memories back to the Arjuna.
Arjuna was cursed by the urvashi to become
impotent that curse came to good use for the
Arjuna in the exile.
Sometime we may act in strong way in the
dharmic way but it may appear that it is
coming against us but it will come to good
use.
Krishna wanted to say you acted in the
impotent way have you really become
impotent,Krishna wanted to gaod arjuna to
fight bu the depression of the arjuna was
too deep so the lord need to enlighten him.
VERSE 2.4:-
It is general etiquette that superiors are

not to be offered even a verbal fight. Even
if they are sometimes harsh in behavior,
they should not be harshly treated.
According to scriptures of dharma, not
respecting those worthy of worship is a
cause of bondage: pratibadhnti hi reya
pjya-pj-vyatikrama.
SUMMARISED.
There is the fault of repetition in
addressing Ka twice (punar ukti), using
the words Madhusdana and Arisdana. This is
because of Arjuna, being afflicted with
grief, is unaware of the connection between
previous and later statements.
CCP:-
By using the word ari-sdana Arjuna is

trying to draw the contrast, you will not
attack ugrasena or sandipani muni then how
should I attack bhishma and drona.
LINK;- arjuna put forward his point with further
emphasis.
VERSE 2.5:-
guror apy avaliptasya krykryam ajnata
utpathapratipannasya paritygo vidhyate
One should reject the guru who is proud,

does not know proper behavior, who becomes
engaged in sinful life. Mahbhrata
5.178.24.
CCP:-
If the guru doesnt behave properly then he

can be rejected bhishma and drona allowed
SUMMARISED.
the adharma to happen in the draupadi
vastraharan so they can be rejected.
Bhishma allowing in this way to adharma to
happen has the deeper significance to show
that the ultimate savior is Krishna not the
husband or anyone else.
At the karma kanda level bhishma fought on
the side of the Kauravas due to being duty
bound.
At the pure devotional level we can
understand that lord made the bhishma
instrument to show that anyone who goes on
the side of the adharma will be destroyed,
however strong he may be.
During the draupadi vastraharan bhishma
acted in the niyama aagraha way at the karma
kanda level in the technicality of the
injunction, instead of immediately stopping
the heinous act.
Maunam sammati laksanam bhishma and drona
agreed by being silent.
Link;- arjuna expresses his indecision to fight
or not fight.
VERSE 2.6:-
Unless the senses are controlled, there is

no chance of elevation to the platform of
SUMMARISED.
knowledge, and without knowledge and
devotion there is no chance of liberation.
Thus, such a verse as this shows Arjunas
qualification for jna, which is well known
in the ruti:
tasmd eva vic chnta-dnta uparatas titiku
raddhnvito bhtvtmany evtmna payet
One who thus has knowledge, who has control

of the mind and senses, who is indifferent
to the world, and who is tolerant and filled
with faith, should see the supreme self in
the self alone. Bhad rayaka Upaniad
4.4.23.
CCP:-
Arjuna is not concerned with the victory.

Arjuna sees the lose lose situation before
him so dont know what to do this is the
beginning of the intelligence- intelligence
is we to know what to do when we dont know
what to do.
In such situation when we dont know what to
do then we should turn upwards.
VERSE 2.7:-
By nature's own way the complete system of

material activities is a source of
perplexity for everyone.
SUMMARISED.
tad vijnrtha sa gurum evbhigacchet samit-
pi rotriya brahma-niham
Holding firewood in ones hand (with attitude

of service), one should certainly approach
the guru who had knowledge of the Vedas and
is fixed in Brahman, for gaining knowledge
of the Lord. Muaka Upaniad 1.2.11.
cryavn puruo veda
The person who has a guru knows the Lord.

Chndogya Upaniad 6.14.2.
yo v etad akaram grgy aviditv asml
lokt praiti sa kpaa: O Gargi, he who
leaves this world without knowing the
Brahman is called kpaa. (Bhad ranyaka
Upaniad 3.8.10).
CCP:-
Here Prabhupad focuses mainly on the

perplexity.
Perplexity comes without notice without the
cause, when not wanted but one can face the
perplexity by surrendering to the lord by
surrendering to the guru.
BG is really understood when we behave as
per the will of the lord.
Brahmana is the person who lives to attain
the absolute truth and kripana is one who
SUMMARISED.
lives for the immediate gain not focusing on
the long term reality and ultimate good.
Serving the relatives with the Krishna in
the centre helps us to progress in the
spiritual life but the attachment on the
bodily level just sucks us in.
Krishna manifests us through the spiritual
master, sastra, devotees but the act of the
surrender is very important to us.
Link: - nothing else will work for me other than
your guidance.
VERSE 2.8:-
CCP:-
Chokam- is shoka by the sandhi rules of the

Sanskrit.
When the emotions are intense the fluid
level of the body decreases and one feels
the dryness in the body.
Our existence is at the three levels
physical, emotional and spiritual. But
mostly we cater for the physical needs, but
the emotional discomfort is also very
important.
Physical gratification cannot solve the
problems at the emotional level.
SUMMARISED.
We can get the emotion about the material
things and also about the spiritual things
when they are about the spiritual then they
uplift us.
Only when the emotions are connected with
the Krishna then there will be purification,
elevation.
Sometimes prahupad continues the theme from
the previous verse so he talks about the
qualification of the guru.
VERSE 2.9:-
The name Hikea, controller of the senses,

indicates that the Lord will make Arjuna
manifest intelligence to engage in the
battle.
The word Govinda, the knower of all the
Vedas, he suggests that the Lord will make
Arjuna accept his dharma to fight.
CCP:-
Am means to whom it is spoken and ah

means who has spoken.
Sanjay used two words to glorify the Arjuna
indicating that he is a very great person;
material life is such that it can bring the
person of the caliber of the Arjuna to the
knees.
SUMMARISED.
LINK:- what happened next.
VERSE 2.10:-
CCP:-
Generally we are very eager to give the

advice but the lord 1st give the pep talk not
the instruction till he was asked.
In preaching our talk is general
instruction, but when in people lifes if
they dont need our help and if we are
interfering then it can strain the
relationship.
Without good relationship we should not give
the instruction if not asked.
We can guide depending on the trust level of
relationship if we are asked.
Here the arjunas surrender is not for the
name sake but he has completely surrendered
to the Krishna.
Krishna is smiling not laughing as it may
embarrass the Arjuna.
In the friendly relationship one may laugh
but in the serious relationship like guru
and disciple one cannot laugh.
VERSE 2.11:-
Knowledge means to know matter and spirit

and the controller of both.
SUMMARISED.
CCP:-
You are speaking big big words like narake

niyatam vasa, we will get the sinful
reactions
Education is not for the verbalization but
for the transformation.
By education we know what emotions are
appropriate, unappropriate, what emotions
are real and what emotions are false.
When our emotions are wrong then they show
that our knowledge is not internalized and
there is no tangible growth.
Subtle body is the link between the soul and
the gross body.
Life airs connect the subtle body with the
gross body.
Life air is connected with our emotions so
when we feel stressed and if we slow down
our breathing then we feels decrease of the
stress.
VERSE 2.12:-
in the vetvatara Upaniadit is said that

the Supreme Personality of Godhead is the
maintainer of innumerable living entities,
in terms of their different situations
according to individual work and reaction of
work. That Supreme Personality of Godhead is
SUMMARISED.
also, by His plenary portions, alive in the
heart of every living entity. Only saintly
persons who can see, within and without, the
same Supreme Lord can actually attain to
perfect and eternal peace.
nityo nityn cetana cetannm
eko bahn yo vidadhti kmn
tam tma-stha ye 'nupayanti dhrs
te nti vat netarem
(Kaha Upaniad 2.2.13).
CCP:-
This is very significant verse in the

overall message of the BG.2.12.
Lord establishes the eternality of the
individuality.
Mayavadis denying the individuality is
actually illusion as they deny the
individuality.
Ramanuja acarya refutes all the Mayavadi
arguments in the sri bhasya.
Krishna says never in the past never in the
future the individuality is compromised as
Mayavadi say that at some time the brahman
comes under the illusion when it goes out of
SUMMARISED.
illusion it merges back in the cosmic
brahman-but lord here doesnt accept it.
Mayavadi argue that this is the conventional
statement but in the very last verse lord
doesnt allow to speak foolishly and after
this verse also there is philosophical point
so how can this verse be casual
conventional.
This verse shows that the god is the
eternal, transcendental individual being.
If Mayavadi argue that Krishna is talking
under illusion then there is no value to
listen to what he is talking.
LINK:- Krishna will now talk about the
spirituality of the individuality.
VERSE 2.13:-
Any man who has perfect knowledge of the

constitution of the individual soul, the
Supersoul, and natureboth material and
spiritualis called a dhra, or a most sober
man.
CCP:-
This chapter is the call of the Krishna to

the Arjuna to fight knowing the eternality
of the soul.
SUMMARISED.
Prabhupad translates the dhira as the sober
but the sober word is associated with the
alcoholism a person who is not under the
influence or one who has given up the habit,
meaning is that the bodily consciousness is
the intoxication and getting out of this
intoxication is the important goal of life
and by practicing the devotional service one
can get out of it.
Whatever the alteration happen in the body
or done artificially the person remains the
same.
There is change at the biological level.
Reincarnation to come again in the flesh.
External reincarnation of the body is subtle
and the non perceivable but the internal
reincarnation of the soul is sudden and
perceivable.
The kings were alive means there is
something in the body which doesnt change.
LINK:- I accept this but my relatives will die
what will happen after that- you will have to
tolerate.
VERSE 2.14:-
Giving up dharma without first becoming

firmly established in jna gives rise to
obstacles.
SUMMARISED.
This Bharata was the son of Duyanta and
akunal.
CCP:-
Krishna is here calling the Arjuna by the

bodily relationships but the discussion is
that one should give up such bodily
designation, but lord is calling his
kaunteya and bharat.
Spiritual perspective:- kunti was the great
devotee so identifying with her on that
connection is not bad but can be elevating.
From anywhere if the person can take the
spiritual inspiration then it is good for
their progress in the spiritual life.
We should not pinch the false ego or inflate
the false ego but pat the false ego if it
helps the person to make progress in the
spiritual life- Prabhupad encouraging the
American disciple to do big things trying to
encourage by reminding the connection with
the mother land.
Many times in some situation we cant do
anything and going panic and throwing the
tantrum makes the situation worse so it is
in our best interest to tolerate the
situation which helps.
SUMMARISED.
Todays world the idea of tolerance is used
in the sense of the religious tolerance.
Idea of tolerance is not to become impotent
but to keep the biggest battle biggest
battle but by tolerating one can keep the
focus on the goal and doesnt get distracted
by the simple things.
Ex while going to office if somebody talks
wrongly and if we react then our focus
changes our mood changes and we cant focus
on the task ahead and can waste the day so
tolerating such things helps us to keep
focus on the priority in the life.
Insulating ourselves from the surroundings
helps to keep the focus.
Tolerance is not impotence but vigilance.
Tolerance is not that we allow people to
step over us but to keep the focus on what
is most important in the life.
Link;- what will be the fruit of tolerance.
c
The person who is equal in the happiness and

the distress is eligible for eternal
existence.
We choose the road not by the condition of
the road but the consideration of the
destination.
SUMMARISED.
We should not be distracted by the temporary
things of this world, but should be
equipoise and focused on the big things in
the life.
Link;- what is that eternity where it is
situated.
VERSE 2.16:-
Thus, the jva does not have a relationship

with the subtle or gross bodies and their
products such as lamentation and
bewilderment. This relationship is caused by
ignorance. This is explained in this verse.
Worship of Himself alone is the means of
destroying lamentation, and this arises from
recognizing the difference between the
worshipper (jva) and the object of worship
(the Lord).
the person who has knowledge about the
svarpa of conscious aa, the jva, is
qualified for knowledge of the svarpa of
the conscious a, the Supreme Lord.
Because of such statements, first knowledge
of the jva is taught to all persons without
distinction, including the saniha
devotees.
CCP:-
SUMMARISED.
BG is the philosophical poem.
We are meant to assimilate and understand
the BG but also to recite the BG.
Vedant is the conclusion of the Vedas so the
drishtanta
Square bracket is used to show the immediate
meaning of the thing mentioned.
Square bracket is also used to clarify the
meaning.
Prabhupad uses the word nonexistent for
temporary things.
Illusion is not of the existence but our
inability to see its connection with the
absolute truth.
VERSE 2.17:-
The vetvatara Upaniad (5.9) confirms

this:
blgra-ata-bhgasya
atadh kalpitasya ca
bhgo jva sa vijeya
sa cnantyya kalpate
"When the upper point of a hair is divided

into one hundred parts and again each of
such parts is further divided into one
hundred parts, each such part is the
SUMMARISED.
measurement of the dimension of the spirit
soul."
kegra-ata-bhgasya
ata sdtmaka
jva skma-svarpo 'ya
sakhytto hi cit-kaa
[Cc. Madhya 19.140]
"There are innumerable particles of

spiritual atoms, which are measured as one
ten-thousandth of the upper portion of the
hair."
eo 'ur tm cetas veditavyo
yasmin pra pacadh savivea
prai citta sarvam ota prajn
yasmin viuddhe vibhavaty ea tm
"The soul is atomic in size and can be

perceived by perfect intelligence. This
atomic soul is floating in the five kinds of
air (pra, apna, vyna, samna and udna),
is situated within the heart, and spreads
its influence all over the body of the
embodied living entities. When the soul is
purified from the contamination of the five
SUMMARISED.
kinds of material air, its spiritual
influence is exhibited.
CCP:-
Avinashi-imperishable means that which is

not deteriorated by anything.
Sarvam here refers to the body as from the
context point of view as the current
discussion is about the body so it refers to
the body and the soul.
Generally the object entering another
destroys another object but the atma
pervades everything and it cannot be
destroyed by anything.
Soul being the 1/100th of the hair is literal
and metaphoric, symbolic- it means that soul
is very small and literal means that the
soul has the dimension it not without
dimension so this statement is literal and
metaphorical / symbolical.
Soul is not the amorphous spray of
consciousness but it is the particle with
the dimensions.
Point is that the soul is so small that we
cannot see it.
Our inability to see the soul is not due to
its microscopic nature but due to its
spiritual nature.
SUMMARISED.
In modern medical way is seeing the world by
the reductionist way so it is difficult to
translate these concepts in the modern
science terms but the soul can be said to be
located at the resultant zero vector of all
the five airs.
Whole process of the Pranayama is to raise
the consciousness upwards to the Krishna.
Here the main point is that which is
pervading the body is atma not the
paramatma.
VERSE 2.18:-
CCP:-
Even if you dont fight you will not be able

to save the body and even if you fight you
will be not able to destroy the soul.
Body comes with the expiry date we may not
know when but it will happen.
Soul is immeasurable because of its
spiritual nature.
So soul being so small cannot be hurt by any
weapon.
Scriptures have the different tone sometimes
they are instructive and sometime they are
informational.
Instructive statements are for the practical
action and the informational statements are
SUMMARISED.
for the philosophical understanding, for us
instructional statements are more important.
Link;- to lament for the destruction of the
person is ignorance.
VERSE 2.19:-
hant cen manyate hantu hata cen manyate hatam
ubhau tau na vijnto nya hanti na hanyate
If the killer thinks that he kills or the

killed person thinks that he has been
killed, both do not know the nature of the
soul. He does not kill or get killed. Kaha
Upaniad 1.2.19.
The Vedic injunction is m hisyt sarv
bhtni: never commit violence to anyone.
CCP:-
Soul is not killer means as the body is

perishable it is going to be destroyed
anyway but it doesnt allow the violence as
the vedic injunction is do not commit
violence to anyone.
But lord is giving the overall course of the
nature.
VERSE 2.20:-
SUMMARISED.
In the Kaha Upaniad (1.2.18) we also find
a similar passage, which reads:
na jyate mriyate v vipacin
nya kutacin na babhva kacit
ajo nitya vato 'ya puro
na hanyate hanyamne arre
The meaning and purport of this verse is the

same as in the Bhagavad-gt, but here in
this verse there is one special word,
vipacit, which means learned or with
knowledge.
aor ayn mahato mahyn
tmsya jantor nihito guhym
tam akratu payati vta-oko
dhtu prasdn mahimnam tmana
"Both the Supersoul [Paramtm] and the

atomic soul [jvtm] are situated on the
same tree of the body within the same heart
of the living being, and only one who has
become free from all material desires as
well as lamentations can, by the grace of
the Supreme, understand the glories of the
soul."
CCP:-
SUMMARISED.
Aja means not having the birth at any
particular time but it is always present.
Krishna here is using the neti neti method.
This method is not the prerogative of the
jnana but the devotees can also use it to
come to some conclusion by the
introspection, analysis.
Krishna is here using neti neti to point out
what the soul is ,here he is telling that
whatever applies to the body doesnt applies
to the soul.
In abrahmic religion the soul is not taken
as the separate entity but as the
metaphorical reference to our non-material
existence.
But in the Vedic tradition it is ontological
higher dimensional entity.
Soul is not the hazy conception but the
actual being.
In the phrase love the lord by all thy soul
is the metaphorical use.
In the phrase put your heart in the service
the heart means the seat of emotion and is
putting the all emotions in the service.ths
is the metaphorical reference.
Abrahmic religion they have the particular
historical incidence.
SUMMARISED.
In the dharmic religion like
jain,Buddhist,hindu they find out the
principles.
Buddhist- accept reincarnation but not the
soul- they say that the stream of
consciousness goes from this body to the
other body but they dont have the
conclusive evidence or understanding about
the soul and have difference of opinion
about this, and even some say this may not
be the teaching of the Buddha.
Buddha focused on the morality not on the
metaphysics, it is pre-theistic religion,
but later on the followers brought the
concept of atheism in the Buddhism.
They introduced the annattvada non-
existence of the soul to be distinct from
the Hinduism. This theory is that
consciousness goes on changing always but
there is illusion of continuity due to
persistence of the vision.
But we can understand that there is
something which is observing the change it
is focus of consciousness that is soul.
Body is changing and the consciousness
expressed through the body is also changing
but there is observer who is not changing.
SUMMARISED.
Christian accept soul not the
reincarnation.
In Christianity they have the conception of
the semi eternality of the soul.
Reincarnation includes the pre existence and
the after existence.
Reincarnation is not incompatible with the
Christian understanding but is not accepted
and explored.
In Christian tradition they abandoned the
idea of the reincarnation as the king wanted
the people to follow the moral codes and the
rules of the kings so they gave the one life
of surrender or the eternal damnation so
that people will follow the moral codes and
follow the king, out of fear.
But due to denying the reincarnation they
cant answer many questions like why some
are born blind ,why some are poor and other
are rich and question the gods being the all
good all loving person.
So the existence becomes the random without
the cause effect connection, doctrine of
helplessness.
So the idea of the things happening by the
chance gives the feeling of the
helplessness.
SUMMARISED.
Vedic understanding explains all this
properly, but by accepting the Christian
idea there is fault of the god being the
arbitrary god.
This promotes the atheism as it sounds more
logical of things happening by chance.
Knowledge of the soul and the reincarnation
has the positive effect on the life; it
gives the meaning to the life, and doesnt
make the god the arbitrary idea non-
compassionate god.
Idea of one life time is failed with many
logical flaws; even this single chance is
not fair for some.
Christian has the idea that the soul has the
beginning but not the end is refuted here by
the word aja.
Repetition of the concept stresses the
importance of the subject.
Similar to this verse there are verses in
the Upanishad which have the same concept.
VERSE 2.21:-
In Manu-sahit, the lawbook for mankind, it

is supported that a murderer should be
condemned to death so that in his next life
he will not have to suffer for the great sin
he has committed. Therefore, the king's
SUMMARISED.
punishment of hanging a murderer is actually
beneficial.
CCP:-
Rhetorical way of carrying forward the point

in the verse 19.
LINK:- Krishna will talk about the soul take on
the next body having established the
indestructibility of the soul.
VERSE 2.22:-
CCP:-
Arjuna may put the argument that due to

being killed they will not get happiness
through this body and we will get the
reaction for that but lord explains that by
giving up the body they will get new body of
demigods and enjoy more happiness.
And killing in the sacrifice and in the war
doesnt give any reaction.
Reincarnation and transmigration focus is
different in the transmigration there is
travel of the soul from one body to other
body. In reincarnation the focus is coming
in the flesh in the body.
This example shows how the soul has the
peripheral relationship with the body.
SUMMARISED.
We and the dress are different we remain the
same and the dress changes.
There are three stages of transmigration 1-
soul leaving the body 2- soul remaining in
the state without the body 3- soul enters
the new body.
This is explained in the 3rd canto how the
soul enters the embryo via the sperm in the
semen.
The desires we cultivate throughout the life
determines our journey to the next body.
Christian idea is that at the time of the
death the soul is taken in the self same
body to the heaven, so they dont burn the
body, but if the person has the deformed
body then will he have the same body
throughout the eternity.
Atheist condemn the concept of the afterlife
as people are becoming the suicide bombers
to get some imaginary pleasure after the
death but here the afterlife is not the real
cause but applying the material pleasure to
it is the main cause.
It is not that the people who believe in the
afterlife become terrorist but the applying
the material concept to get the enjoyment in
the future is.
SUMMARISED.
But the material concept should not be
applied to the afterlife but the spiritual
concept of turning from the matter to the
god to serve the god not to enjoy the
material pleasure then such issue will not
happen.
Bu tin the world history also we can see
that even the atheistic leaders have also
done the massive violence so the afterlife
is not the cause for people becoming the
terrorist but applying the material concept
of enjoyment to it is the main cause.
Link;- soul cannot be injured by any weapon.
VERSE 2.23:-
CCP:-
Here the focus is that the things which

affect the body do not affect the soul so
lord want to establish that the soul is
indestructible.
Without the proper training the weapons can
lead to enormous destruction.
There were weapons like tornado weapon they
can be developed by the natural arrangements
like Devatas can cause the tornado so if
anyone satisfies the devata they can award
the power to the person to have such power
to develop the weapon tornado.
SUMMARISED.
Causing the tornado by the arrow is not the
mythology but by the arrow they would invoke
the devata who would give the power to cause
the tornado.
LINK:- why these weapons cant affect the soul.
VERSE 2.24:-
avin v areyam tmnucchitti-dharm
This tm is indestructible, with eternal

qualities. Bhad rayaka Upaniad
4.5.14
CCP:-
Four characteristics of the soul are

mentioned to explain the not being affected
by any weapon in the verse. Ex soul is
uncleavable that means it cannot be cut by
any weapon.
Here the soul being the sarva gatah is not
that soul is all pervading but that the soul
is present at all places can go to any
place.
If it is to be accepted that the soul is all
pervading then it will not be logical to say
that the soul changes the body so this term
means that soul can go anywhere in any
condition but not that it is all pervading.
SUMMARISED.
Soul in the particular planet will have the
body suitable to that planet. so just
because the atmospheric condition in these
planets are not same as that of the earth
doesnt mean they will not have the life
forms there.
Even on the earth there are the extremophile
species which live in the condition in which
normal species could not live.
Logic of Prabhupad if the souls are so
crowded on the earth then why the lord will
create the empty planets when the lord is
very efficient creator.
Also the lord says that as per the modes the
soul will move among various planets so if
the life forms are not there on these
planets then these statements will be false.
Prabhupad using the masculine gender for the
soul is just the conventional use as the
soul doesnt have any gender, actually the
term he was used for both the male and
female in the traditional usage but with the
modernity its use has changed.
He is used in the general sense not the
specific use.
VERSE 2.25:-
SUMMARISED.
This concept is repeated in the Vedas in
different ways just to confirm the stability
of the conception of the soul. Repetition of
something is necessary in order that we
understand the matter thoroughly, without
error.
The repetition of the words signifying the
eternal nature of the soul in this section
(such as the use of the words nitya and
santana in this verse, and statements of
previous verses) is for the purpose of
precisely defining the soul for those of
confused intellect, just as one will repeat
several times in order to make certain that
everyone understands, This is the dharma of
Kali-yuga, this is the dharma of Kali-yuga.
Because it is very fine, it is called
avyakta. Because it pervades the body with
consciousness, it is called acintya, beyond
conception. Being devoid of the six changes
such as birth, it is called avikrya.
The tm is not perceptible by the material
senses (avyakta). It is beyond logic
(acintya), being understood only through
scriptures. By the scriptures the tm is
understood to be jna svarpa, knowledge
itself, and a knower of things. It is not
subject to the six changes (avikrya).
SUMMARISED.
CCP:-
Although the soul in inconceivable we need

to study about the soul to know the meaning
of life and it also means that we cant
understand the soul by our own speculation
but we need the scriptures to understand the
soul.
Lord will repeat not to lament for the
emphasis.
As they will get the new bodies and go to
the heaven or get the spiritual bodies due
to dying in the presesne of the lord then
there is no cause for lamenting.
Link ;- Lord is talking about the philosophy
which doesnt believe in the eternality of the
soul.
VERSE 2.26:-
katriym aya dharma prajpati-
vinirmita
bhrtpi bhrtara hanyd yena ghoratamas
tata
The code of sacred duty for warriors

established by Lord Brahm enjoins that one
may have to kill even his own brother. That
indeed is the most dreadful law. SB
10.54.40.
SUMMARISED.
This body is real, is subject to appearance
and disappearance because of its nature of
constant change, and this is known by
regular perception. This is what the
Lokayatas maintain. [Note: Crvka is their
leader.] The Buddhists such as the
Vaibhsikas maintain that the tm is
vijna svarpa, different from the body,
but is still subject to destruction at every
moment.
CCP:-
Krishna is talking about the atheistic

reductionist philosophy.
These philosophies are now promoted as the
modern scientific view but there are no
attempts successful to create the life
artificially.
They just do modification with the existing
structure and not create anything new.
Body is the medium though which the
consciousness is expressed.
The idea that the life comes for the
chemicals doesnt even have the scientific
basis but it is just the creation of the
spin doctors.
Spin doctors they are media expert who
create the catchy terms to get the attention
SUMMARISED.
of the public but actually the reality is
different from what is said.
VERSE 2.27:-
CCP:-
It is the universal fact that one who dies

get the new body and one who takes birth
then again dies.
Even if you dont fight they will die and
get the new body but if you dont fight then
you will get the reaction for not following
the dharma.
VERSE 2.28:-
Nyya and Vaieika philosophies, saying

that effect is non-existent in the cause
(asat krya vda), maintain that God is the
operative cause of the world and prakti is
the material cause. Skhya philosophy,
parima-satkryavda, saying that the
effect exists in the cause, maintains that
prakti evolves on its own, as the material
cause without the necessity of God. The
Vedas however state that God is the material
(through his aktis) and the operative
cause. Just as the Nyyikas say that any
created object has previous non-existence,
the dti-si-vds say that whatever one
SUMMARISED.
sees was previously nonexistent. At the
moment of seeing it, it is created.
CCP:-
If life is just reduced to the chemicals

then the emotions have no meaning.
So it is the common sense that we not just
the chemicals but the conscious entity with
emotions.
VERSE 2.29:-
ravaypi bahubhir yo na labhya
vantopi bahavo ya na vidyu
caryo vakt kualosya labdh
caryo jt kualnuia
That tm is not the subject of hearing for

many. If many persons hear about the tm,
they still do not know it. One who speaks
about the tma is rare, and a skilful
speaker is rare. One who attains the tm is
rare. One who knows from a skilful teacher
is rare. Kaha Upaniad 1.2.7
That person (kcit) who has attained the
mercy of guru and has a pure heart realizes
(payati) the true nature of this
astonishing jva with contrary qualities
(enam), through performance of prescribed
SUMMARISED.
duties and observing truthfulness,
austerities, chanting japa and such things.
CCP:-
If with enlightened vision we see that such

small soul is animating the body of the
giant elephant, whale and also the body of
the microscopic organism.
Although there is variety in the forms of
the various individual but the soul is
essentially of the same nature. Like the
bulky fellow and the skinny fellow both have
the similar nature.
People with the enlightened vision feel
amazement seeing that the soul how gets
entrapped and come under the ignorance.
When people hear that they are eternal soul
they feel surprised.
This ascharya can be applied to the people
like the some amazing people can see the
soul, some amazing people talk about the
soul.
Both who teach about the soul and who hear
about the soul are rare and amazing.
We see all around us people are being
knocked down by the death but we think we
will not die and hope to be exception. It is
SUMMARISED.
like in the movie bullets hitting all around
the hero but no to him.
This amazing adjective can be applied to the
subject, object and the action.
If applied to the action then it is some
people amazingly speak, hear about the soul.
Attachment is binding and blinding.
As the devotee we have to hear from the
scriptures but also have to try to develop
detachment then we will be able get the atma
jnana.
LINK:- Krishna gives the conclusion about the
soul.
VERSE 2.30:-
CCP:-
There are some sites which make feel that if

we dont take their book or follow them then
we will not reincarnate and get annihilated
but this is the mistaken idea reincarnation
is the fact there is future life.
We should know the knowledge we are getting
is from the reliable source.
Now the discussion goes to the next level
how to act after knowing that Im not this
body but Im spirit soul.
SUMMARISED.
I will be liberated but how to act till
then- for that we need to work carefully-1st
is the karmakanda it gives the enjoyment in
the dharmic way here lord refutes the
argument of loss of the enjoyment.
31-38 refuting the loss of enjoyment
argument.
VERSE 2.31:-
haveu mithonyonya jighsanto mahkita
yudhyamn para akty svarga ynty
aparmukh
The kings, fighting each other in battle

with the utmost energy, with the intent to
kill the opponent, without turning away,
reach svarga. Manu 7.90
yajeu paavo brahman hanyante satata
dvijai
saskt kila mantrai ca tepi svargam
avpnuvan
The animals which are killed by the

brhmaas in sacrifices, being purified with
mantras, reach svarga. Mahbhrata, 3.199.93
You have said that you see no benefit in
this killing, as it will lead to living in
hell continuously after death, because you
SUMMARISED.
will commit sin by the battle. But this is
not so. That applies only to fighting out of
ignorance. To fight from the principles of
dharma (dharmyt) is beneficial. Fighting
indeed is the door to victory over the
earth, so that you can institute katriya
dharma in the form of protecting the
citizens and worshipping the brhmaas and
gurus.
Parara has said:
katriyo hi praj rakan astra-pi
pradaayan
nirjitya para-sainydi kiti dharmea playet
The katriya, ready to punish with weapon in

hand, protecting the citizens, and
conquering the earth with its opposing
armies, should govern with dharma. Parara-
smti 1.58
CCP:-
In 2.7 had asked what is sreya here lord is

answering the one level of sreya.
Sva dharma can refer to the material sva
dharma and the spiritual sva dharma.
Spiritual sva dharma is the process of
spiritual sadhana by which we realize out
SUMMARISED.
eternal nature, one need to harmonize both
the material and spiritual sva dharma.
Even the violence done as per the scripture
for the cause of the dharma is elevating
like the Ksatriya killing in the war and the
Brahmana killing in the sacrifice.
Madhvacharya and the Ramanujacharya always
discouraged the violence, so they advocated
if you want to sacrifice the animal then do
it by creating the mud replica of the
animal.
In general the Acharyas never reject the
Vedas but they give the way to do the things
without rejecting the Vedas and not
committing the sinful activities.
By dyeing in the war Ksatriya goes to the
heaven but it doesnt mean that they can go
on indiscriminate fighting, even from the
example of the pandavas we can understand
that they never advocated the war but they
tried I all ways to avoid it but when it was
unavoidable then they entered in the war.
Violence is always the last option to
resolve the problems.
VERSE 2.32:-
CCP:-
SUMMARISED.
If war comes by its own accord then the
Ksatriya can attain the svarga.
Even it is the quicker process to attain the
heaven than sacrifice.
Although the vaikuntha is higher lord is
here glorifying svarga as he is going step
by step.
Even if you want the material enjoyment then
get it by dharma.
Mahabharata mainly focuses on the dharma.
King is supposed to protect the praja that
is everyone in the kingdom, not just the
humans.
LINK:- what will happen if you dont fight.
VERSE 2.33:-
if he abandoned the battle, not only would

he neglect his specific duty as a katriya,
but he would lose all his fame and good name
and thus prepare his royal road to hell. In
other words, he would go to hell not by
fighting but by withdrawing from battle.
na nivarteta sagrmd: one should not turn
away from battle. (Manu Smti 7.88)
CCP:-
if you dont fight then you will lose your

dharma and get sins.
SUMMARISED.
Not doing our duty is the sin- doctor not
treating the patient is the negligence of
the duty.
Lord is here not talking about the higher
things of spiritual significance but the
fame and other material considerations.
VERSE 2.34:-
CCP:-
Infamy stays for long as people like to

gossip.
As a devotee we are not concerned about our
reputation but about the spreading the
Krishna consciousness, when the preachers
character is maligned then it affect the
preaching.
Gossiping is the conditional nature it is
lower nature it should be avoided.
Stick can break the bones but harsh words
can break the heart.
Very rarely people commit suicide due to
physical pain but htye do it mainly due to
mental pain.
VERSE 2.35:-
CCP:-
SUMMARISED.
Our actions and not the motivation are seen
by the people.
Depending on this they will have the
particular opinion about us.
Our action should be exemplary so that there
is no misunderstanding; if at some time we
have to behave in some way then we should
clear the air before so that no wrong
perceptions are formed.
There is human nature to attribute something
to others just by the externals. Just by
action we ascribe the intention, we justify
our action with excuse of intention and
judge others by there actions we should
always give others the benefit of doubt. To
avoid misunderstanding.
Based on our level of consciousness we
attribute the motivation to others.
As devotees we should be careful but among
the public we should behave in such a way
that there is no scope for maligning.
We should not give others chance to
attribute something to us but we should not
judge others by externals and and our level
of consciousness.
VERSE 2.36,37:-
CCP:-
SUMMARISED.
The situation Arjuna thought as the lose
lose Krishna showed it as the win win.
This is the one level of argument
karmakanda that if you fear losing the
enjoyment then do your duty we will be able
to enjoy not only on the earth but also in
the next life.
VERSE 2.38:-
There is no consideration of happiness or

distress, profit or loss, victory or defeat
in the activities of Ka consciousness.
That everything should be performed for the
sake of Ka is transcendental
consciousness; so there is no reaction to
material activities. He who acts for his own
sense gratification, either in goodness or
in passion, is subject to the reaction, good
or bad. But he who has completely
surrendered himself in the activities of
Ka consciousness is no longer obliged to
anyone, nor is he a debtor to anyone, as one
is in the ordinary course of activities.
you will not incur sin by killing them, when
you are fighting with the desire for
liberation.
SUMMARISED.
One who fights with hankering for material
results incurs sin, but one who desires true
knowledge destroys infinite sins accumulated
from the past.
How does one become inclined to fighting,
charity or other actions without desire for
results? It is difficult.
Understand that attachment to the infinite
bliss of the tm is the inspiration, just
as attachment to kingdom is the inspiration
for the fool who throws himself off a
cliff.
CCP:-
Compassion argument soul is eternal.

Loss of enjoyment argument - by fighting you
will get enjoyment whether win or lose.
Fear of sinful reaction act in niskama
karma yoga
Labh and alabh is transitionary but the jaya
is the ultimate victory.
You will not get the sin if you fight with
detachment.
Krishna only in the last verse talked in
terms of the profit and loss but now he
himself is asking dont think about the
profit and loss. krishna is now taking
SUMMARISED.
arjuna one step higher in the yoga ladder
from karma kanda to karma yoga.
There is no difference in the action of the
fighting but there is change in the
motivation for the fighting.
VERSE 2.39:-
According to the Nirukti, or the Vedic

dictionary, sakhy means that which
describes things in detail, and skhya
refers to that philosophy which describes
the real nature of the soul. And yoga
involves controlling the senses.
Real Skhya philosophy is described by Lord
Kapila in the rmad-Bhgavatam, but even
that Skhya has nothing to do with the
current topics. Here, Skhya means
analytical description of the body and the
soul. Lord Ka made an analytical
description of the soul just to bring Arjuna
to the point of buddhi-yoga, or bhakti-yoga.
Skhya means that by which true knowledge
of things (vastu-tattvam) is perfectly
(samak) revealed (khyyate).
In the Gt it is explained that sakma
karma leads to gaining animals, sons or
kingdom, whereas nikma karma brings about
jna.
SUMMARISED.
CCP:-
Sankhya till now this word doesnt come

explicitly in the BG, but it means the
counting the elements of the existence.
Krishna 1st talked about the Sankhya then
about the karma kanda and now combining the
both by buddhi yoga.
BV sometimes even the learned sages come
under the influence of the illusory energy
of the lord and present that which is
against the Vedic understanding.
Sankhya is more like analysis and buddhi is
internalized wisdom.
Buddhi yoga at the highest level it means
the intelligence given by the Krishna by
which one can return to him.
In the context of the flow of the BG till
now the buddhi yoga means the intelligence
by which one connects to the deeper
realities of the life. As Krishna has not
referred to him in the 1st person till now.
And also he has not referred till now that
coming back to him I the goal of life. So
from the current knowledge buddhi yoga means
applying the knowledge which we have got
till now to understand the deeper realities
of the life.
SUMMARISED.
The terms dont have the fixed meaning when
lord will mention about himself later then
it will mean applying the intelligence to
return to him.
By punya one goes to the heaven but
liberation is higher so lord wants to take
the discussion one step higher so he asks
Arjuna to work detachment.
Buddhi yoga means using the knowledge
received and doing yoga.
LINK :- what is the specialty of this way of
acting whatever done is permanent.
VERSE 2.40:-
the statement nistraiguyo bhava to Arjuna

(BG 2.45) indicates that this section is
about bhakti.
The nirgua nature of bhakti is also well
supported by the statements of the Eleventh
Canto of Bhgavatam. Jna and karma cannot
be said to be nistraiguya because of the
presence of sattva in jna, and rajas in
karma.
In the phrase dadmi buddhi-yogam ta yena
mm upaynti te (BG 10.10), the word buddhi-
yoga indicates bhakti-yoga. In the phrase
durena hy avara karma buddhi-yogd
SUMMARISED.
dhanajaya (BG 2.49), the word buddhi-yoga
indicates nikma-karma-yoga.
In bhakti-yoga (iha) there is no destruction
(na), and there is also no sin incurred
(pratyavya), if the practice has just begun
(abhikrama) and then stopped. If karma-yoga,
however, is begun and then stopped, there is
both destruction of the fruits of karma-yoga
and sinful reaction as well for the
performer. [Note: The Mmsakas say that if
the actions are not completed they bear no
result. Further, sin is incurred by not
completing the act.]
mad-arpaa niphala v sattvic nija-karma
tat
Work performed as an offering to Me, without

consideration of the fruit, is considered to
be in the mode of goodness. SB 11.25.23
This verse indicates that nikma-karma-
yoga, even by the power of being offered to
the Lord, is in the material mode of sattva
(and therefore subject to destruction).
CCP:-
Here sin is not mentioned but the fear is

due to the reaction one gets by the sinful
reaction.
SUMMARISED.
Krishna is talking in general that whatever
practice one does in the bhakti that will be
with the jiva forever.
Any attraction we develop for spiritual is
permanent.
This will be discussed in detail in the 6th
chapter what will be the result if one
doesnt complete the process.
LINK;- what are the qualifications to practice
it.
VERSE 2.41:-
A strong faith that by Ka consciousness

one will be elevated to the highest
perfection of life is called vyavasytmik
intelligence.
Faith means unflinching trust in something
sublime.
CCP:-
Krishna here is telling Arjuna to become one

pointed.
When desires cloud our mind then dilemmas
cloud our intelligence.
We cant do everything but we should not
give up doing things should stream line
things, know our priorities.
SUMMARISED.
If we are not one pointed then it is very
difficult to continue in the Krishna
consciousness.
For any achievement in life we have to be
fanatically focused.
We have to be focused on one thing to master
it.
We may like many things but we should focus
on one thing.
Focus needs in the material life and also in
the spiritual life.
There are many things which are important
but in the prabhupads mission but we have to
find out priority.
Serious devotee is defined by the sense of
urgency and sense of focus.
We need not get the personal instruction
from the spiritual master but the general
instruction by the lord through the
Prabhupad we can make the life and soul.
We should know which service Im doing
competent internally and comfortable
externally.
To find out the Varna in kaliyuga is very
difficult but with the help of the devotees
and the scripture we can find out in which
way we can serve better.
SUMMARISED.
One should have the business like
intelligence, ones priorities shape ones
perspective.
A businessman sees everything in terms of
financial potential a devotee should see
everything in terms of the spiritual level.
LINK:- Krishna is contrasting with the karma
kanda
VERSE 2.42, 43:-
CCP:-
Krishna earlier told about attaining the

heaven but here he is telling that dont
think about it as these are the flowery
words of the vedas.
Those who dont have discrimination are
attracted by these words.
Sensual desire, lust is like there atma,
they cannot give up the sensual enjoyment.
Scriptures talk about the multilevel worship
from karma kanda through jnana and
ultimately bhakti.
Vedas talk of the karma kanda but then
Upanishads rise to the bhakti.
VERSE 2.44:-
SUMMARISED.
The Vedic dictionary, the Nirukti, says,
samyag dhyate 'sminn tma-tattva-
ythtmyam: "When the mind is fixed for
understanding the self, it is said to be in
samdhi.
samdhi means the mindthat within which the
true nature of tm is fully contemplated
(samyak adhyate).
CCP:-
If you are attached to material things then

you will not have the one pointed attention.
Dhritarashtra could not give up his
attachment although so many people tried to
counsel him, he lost so much due to this
till old age when vidura opened his eyes.
We should contemplate how much I will have
to lose before I lose attachment.
From time to time our consciousness is
abducted by the kidnappers like lust, greed
and the ransom they demand is the indulgence
in the sense gratification but by that
indulgence the desire becomes stronger and
becomes difficult to come out of it.
If the mind is filled with the Krishna then
no one can abduct the mind.
When there are thoughts of the Krishna and
service to the Krishna occupied in the mind
SUMMARISED.
then it acts like the strong deterrent to
the lust and greed.
LINK;- but all this is taught in the Vedas- yes
but you have to go beyond the Vedas- they are
under the three modes.
VERSE 2.45:-
When the activities for sense gratification,

namely the karma-ka chapter, are
finished, then the chance for spiritual
realization is offered in the form of the
Upaniads, which are part of different
Vedas, as the Bhagavad-gt is a part of the
fifth Veda, namely the Mahbhrata. The
Upaniads mark the beginning of
transcendental life.
How can one surpass the three modes of
nature? the Lord says:
m ca yo vyabhicrea bhakti-yogena sevate
sa gun samattyaitn brahma-bhyya kalpate BG
14.26
rdhara Svm explains that verse as

follows: the ca word indicates
exclusiveness. He who serves only Me, the
Supreme Lord, through undeviating bhakti-
yoga, surpasses the guas.

SUMMARISED.
CCP:-
Here sattva means the eternal existence not

the goodness as the verse asks one to go out
of the modes.
Atmavan - possessor of the soul means
becoming spiritually aware.
When our consciousness is fixed on the
spiritual reality then we can be atmavan.
LINK;- concluding this section with the example
VERSE 2.46:-
one must be intelligent enough to understand

the purpose of the Vedas, without being
attached to the rituals only, and must not
desire to be elevated to the heavenly
kingdoms for a better quality of sense
gratification.
CCP:-
Not give up the Vedas but go beyond them.

Ultimate purpose of Vedas is to go to the
lord.
Link:- how the karma is to be practiced.
VERSE 2.47:-
One who is attached to the result of his

work is also the cause of the action. Thus
SUMMARISED.
he is the enjoyer or sufferer of the result
of such actions.
CCP:-
The flow given till now also applies to the

bhakti and also the general transcendence.
We have the right to do the work but not for
the result.
This verse is commonly used and is misquoted
taking the half hen logic.
They take the section fitting to their world
view but to understand the things one should
be open.
1) one has the right to do the work people
want to get the result even without working
like students wanting to score more even
without studying.
Very people think that they have the right
to work many wants the result without work
or very less work.
Work in this world is not just the worldly
work but also meant for the spiritual
results. If done according to the
regulations and rules of the scriptures.
Ex purpose of study is learning and the
result is just the by product.
Purpose of the action is not just the result
but the internal growth.
SUMMARISED.
It doesnt mean that we just dont care for
the result.
This verse doesnt mean that we dont care
for the result but we do our duty for
purification and internal growth.
Primary result we want is the purification
and the internal growth.
We do service only to please Krishna.
Highest motive should be to please Krishna.
1) I do to get the result
2) doing for purification
3) Doing to please Krishna.
If we do depending on the result then there
will be insecurity will I get it or not.
Our primary motive is at level of karma yoga
is purification and at the level of bhakti
yoga is pleasing the Krishna.
When the goal is result then we dont make
the spiritual advancement as we dont think
of the spiritual thing but just the result.
Here Krishna is saying that dont think that
you are the only doer.
There are many factors beyond our control.
To the extent we think we are the cause of
the result to that extent we become bound
and to the extent we think we are not the
doer to that extent we are liberated.
SUMMARISED.
We will be able to connect with the Krishna
to the exten tdont get involved in the
material thinking .
Understanding of the verse-
1) you have the right to do work because the
prescribed work will purify you.- karmay
evdhikras te
2) m phaleu kadcana do not be caught up
in the results because that will not allow
us to be spiritually conscious,
3) m karma-phala-hetur bhr- do not think
that you are the only cause for the results.
4) m te sago 'stv akarmai do not be
attached to not doing the work as it will
not purify us.
VERSE 2.48:-
The following of Ka's dictation is real

yoga, and this is practiced in the process
called Ka consciousness.
CCP:-
To be detached from the result is being

situated in equipoised in both the success
and the failure.
Krishna is here calling the equanimity to be
yoga as when one is situated o the platform
of the equanimity then he can connect with
SUMMARISED.
the lord and yoga means to be connected with
the lord.
Equipoised in the material things one can
think beyond the matter.
There is nothing in this world to be too
excited about and there is nothing to be too
agitated about. As everything is temporary
We have the distraction by the pain and
distraction by the pleasure.
Looking here and there happens due to
excessive attachment with the material
things.
LINK:- krishna very categorically put down the
recommendation for the karma kanda.
VERSE 2.49:-
In this verse buddhi-yoga refers to nikma-

karma-yoga rather than bhakti-yoga.
CCP:-
Krishna has not revealed himself still so he

ask to take shelter of the wisdom.
Working for the result is the kripana narrow
minded.
To go out of the cycle of birth and death
one should not be caught up in the things in
the cycle of birth and death.
SUMMARISED.
We can choose infinite longings or the
longing for the infinite.
When we chase the fruit then we condemn
ourselves to the misery.
LINK;- Krishna gives another definition of the
yoga.
VERSE 2.50:-
CCP:-
Similar to the 2.38 there it was the action

here it is the yoga, as the yoga will differ
for different people.
Expertise here is not the material expertise
and the absorption thereof but working in
such a way that our work becomes connected
with the spiritual /lord.
But even the material absorption makes one
feel happy and fulfilled rather than being
distracted and bored.
Krishna is telling that even in this life
one can be freed of the both food and the
bad.
Link ;- 1st time Krishna will speak something
higher than the svarga- liberation.
VERSE 2.51:-
CCP:-
SUMMARISED.
Conquering the mind mind always see the
superficial and not the deeper reality but
when one conquers the mind he can see the
deeper reality.
Krishna has not talked about himself so he
is not mentioning that this place free of
miseries is the vaikuntha. But talking that
this place is one free of the miseries.
Prabhupad is talking about the anamayam in
this verse.
Link;- you will have to go beyond the vedas.
VERSE 2.52:-
CCP:-
All of us are trapped in the forest of the

delusion due to not being clarity of the
sadhya and the sadhana.
Going out of illusion means coming out of
the hope for the enjoyment.
The hope for the enjoyment is promised in
the Vedas so Krishna says when you
understand the higher reality then you will
not be affected by these promises of
enjoyment in the Vedas.
Even the religious rituals without
understanding of the Krishna are useless.
SUMMARISED.
Even in the devotional service we may not be
out of the forest of the delusion till we
give up the hope for enjoyment in this world
and in the next world.
VERSE 2.53:-
Activities performed without craving for

results produce steadiness in knowledge
(jna nih) also known as sthita
prajat. This sthita prajat or jna
nih is realization of tm.
CCP:-
Our mind is deluded due to intelligence

being deluded so here the Krishna is saying
fixed intelligence not the fixed mind.
Here Krishna is saying do not become
disturbed by the material duality then you
will be able to perform the yoga.
VERSE 2.54:-
Most important is how the man in Ka

consciousness speaks; for speech is the most
important quality of any man. It is said
that a fool is undiscovered as long as he
does not speak, and certainly a well-dressed
fool cannot be identified unless he speaks,
but as soon as he speaks, he reveals himself
at once. The immediate symptom of a Ka
SUMMARISED.
conscious man is that he speaks only of
Ka and of matters relating to Him. Other
symptoms then automatically follow, as
stated below.
CCP:-
Arjuna is thinking will such a person fight

or not so from his perspective he is asking
this question.
Lord clearly talks about the fighting in the
38 bu then lord talks about transcendence
and avoiding the abominable karma for th
arjuna killing relative is the abominable
karma so he is asking in that perspective.
These words are indicative of something
deeper as this is the serious philosophical
discussion these words should not be taken
literally.
What are his characteristics? what is his
speech?,how he controls the sense?, how he
operates in this world?
Link: - His characteristics are described here.
VERSE 2.55:-
CCP:-
Krishna uses the different words to describe

the same person, and these names are also
indicative of some of the features.
SUMMARISED.
We have to give up those desires which
originate from the mind.
Desire for the pleasure y contact with the
sense object should be given up.
Soul is the root of the consciousness and
the mind is the route of the consciousness.
Consciousness coming from the soul can go
through the mind outwards but by being
introspective we can direct them inward and
derive the happiness.
Materialist seek happiness outwards and
devote seek inward.
Devotee enjoying the Kirtan, Darshan is the
external pleasure but these pleasures take
one inwards. sensual pleasure take one away
and away from the Krishna.
In the Kirtan there is contact with the
Krishna which gives the happiness.
Sthita prajna seeks happiness internally.
Wrong understanding is that whatever inside
the body is spiritual but this also bodily
consciousness mental is not spiritual.
Internal doesnt mean at the mental level
but at the spiritual level.
From BG mental is also external only
spiritual is internal.
Link: How such a person speaks.
SUMMARISED.
VERSE 2.56:-
sthita-dhr = sthita-prajas
The word muni means one who can agitate his
mind in various ways for mental speculation
without coming to a factual conclusion.
Attachment means accepting things for one's
own sense gratification, and detachment is
the absence of such sensual attachment.
But one fixed in Ka consciousness has
neither attachment nor detachment because
his life is dedicated in the service of the
Lord. Consequently he is not at all angry
even when his attempts are unsuccessful.
Success or no success, a Ka conscious
person is always steady in his
determination.
absence of disgust at his situation is
understood by the intelligent person to be
the symptom of an undisturbed person.
This person speaks of his experience to
himself internally or to others verbally,
without grief and without longing.
CCP:-
Happiness and the distress will be there

till we are in the material world.
In the happiness we desire more and in the
misery we become aggrieved.
SUMMARISED.
Here speech our speech is decided by the
thoughts, Krishna here talks about the
mentality, and many times our mind speaks
internally we may not speak externally.
Muni is the person who goes in the lot of
speculation.
Kinkara Kim karoti = what should I do =
the person who asks this constantly is the
kinkara.
When the miseries come in the life we think
we dont deserve but we dont think that
many times we get the things which we dont
deserve.
So the devotee should accept whatever comes
in the life as the result of ones own past
misdeeds.
How do we become fearless fearless is not
by the absence of the fear but by the
awareness of something (Krishna) that dwarfs
the fear.
Anger here is frustration.
When anger is internalized then it becomes
resentment hatred and manifest as the ugly
expression in the future.
A devotee for training the subordinates can
become angry but he is not controlled by the
anger.
VERSE 2.57:-
SUMMARISED.
This verse talks what he doesnt speak.
CCP:-
The devotee doesnt desensitize himself from

the material but sensitize himself with the
spiritual, they perceive the material but
their consciousness is not overcome by that.
Ex Prabhupad would notice how many people
are coming to progra8mme but when he would
start preaching he would do it with full
enthusiasm.
In the jayadratha episode kaurava become
excessively elated when thought that
jayadratha was saved and when he was killed
they were excessively depressed.
A devotee understands that whatever the
Krishna is arranging is for my good and
doesnt become disturbed.
Link:- how does he sits / situated.
VERSE 2.58:-
The test of a yog, devotee, or self-

realized soul is that he is able to control
the senses according to his plan.
Keeping the senses always in the service of
the Lord is the example set by the analogy
of the tortoise, who keeps the senses
within.
SUMMARISED.
CCP:-
praj pratihit he is able to withdraw

the senses from the sense enjoyment.
When the limbs of the tortoise are withdrawn
he cannot be attacked, our sense are weak
point.
In the boxing they hit at the weak point so
we know that our senses are our weak point
so we have to guard against the attack on
the senses or we will be knocked down.
We cant withdraw the senses round the clock
so we should know when to engage and when to
withdraw. We can engage in the Krishna
conscious activities and withdraw from the
material activities.
When there is conflict between fantasy and
the finance then we are exhausted
internally to avoid it we should be weary
that is cautious of the sense objects and
the attacks of maya.
No need to expose ourselves to the sense
objects to check our progress, even if
nothing happens externally still there will
be impressions on the mind and they will
trouble us in the future.
No need to expose ourselves.
Dont think that lust has died it is only
sleeping exposing ourselves to it is like
SUMMARISED.
trying to pinch the sleeping tiger it will
devour us.
Here Krishna is saying avoid the exposure.
Avoiding the exposure should be accompanied
with the hogher engagement.
VERSE 2.59:-
CCP:-
A person may artificially stop sense

indulgence but the desire to enjoy remains
but when he gets the higher taste then he is
able to give up the taste for the sense
enjoyment.
For the conditioned soul sense objects is
the food when he doesnt get it he feels he
is hungry.
We think what is irrestible is essential,
but it is not true a alcoholic may think
alcohol is essential but it is not it I only
the subjective feeling. Same person on
taking the treatment think that it is not
essential.
Happiness of Krishna consciousness is
actually transcendental it can be felt
through the senses.
Higher taste is experiential.
We can become peaceful only when we get the
higher happiness.
SUMMARISED.
Whether indulging or denying there will be
problem in the material world.
Only denying without higher engagement then
it will be the torture.
VERSE 2.60:-
CCP:-
Sitting here is sense control.

Krishna is here not talking about the person
who is into the sense enjoyment but tone who
is endeavoring to control them.
VI karmi sense enjoyment outside the
dharma.
Then there are the people who enjoy as per
the dharma. Thinking it as the ultimate goal
of life.
Even those who try to perceive the spiritual
reality, they have the discrimination even
such people can be dragged by the senses.
Senses are internally connected with the
mind the senses drag away the mind by the
desire created due to being in contact with
them.
This verse is the sobering verse that
although we may try to control the senses
but still they may be dragged away.
SUMMARISED.
Most of the time scripture talk from the
male perspective as the male body is
considered more suitable for the spiritual
advancement.
But also the female perspective is taken
into consideration like when the female is
compared with the deer and the male is
compared with the hunter and if she is not
careful then she may get shot.
When the person gets the pleasure of the
Krishna consciousness then he is able to
give this lower distraction like
yamunacharya.
Even when one is relishing the Krishna
consciousness he may get the thoughts of the
sense gratification / sex, but it doesnt
mean we should falldown due to the
atmosphere we are living in this is going to
happen but yamunacharya very assertively
says to deny / resist.
When the thoughts of the sense gratification
comes
1) materialist welcome them
2) pure devotee reject them
3) sadhaka sometime welcomes sometime resist
but mostly says to wait.
When such thoughts are coming it doesnt
mean we should falldown but we should feel
SUMMARISED.
the mind with the thoughts of the Krishna so
that these thoughts have no space in the
mind.
SP intelligence means to kill the thoughts
before they come onto action.
Bhakti leads to the para isha anubhava
experience of the higher taste / lord so
that one can be able to give up these lower
things.
LINK:- Krishna describes how one can get the
higher taste.
VERSE 2.61:-
CCP:-
This is the 1st time in the BG Krishna has

referred to himself directly; he has dropped
the 1st drop of bhakti.
1st is control of the senses then
concentration of the mind on the Krishna and
finally conquest of the senses / mind.
When the mind is restless then we cant
focus on what the spiritual is available in
front of us.
Control alone will fail if we dont do
concentration and the conquest.
Sp explain that Ambarish maharaja was able
to control the senses and defeat the durvasa
SUMMARISED.
as he was mat para but durvasa was not mat
para.
From the Ambarish maharajas example we can
understand that how he engaged all the
senses in the service of the lord.
Whatever may be the ones Varna everyone can
glorify the lord.
It doesnt mean that Ambarish maharaja was
not doing other duties but it is reminder to
us how we can engage our senses in the
devotional service.
Due to lifelong devotional service Ambarish
maharaja could connect with the Krishna in
the calamity.
Link: - Krishna will now tell what will happen
if one doesnt do this- if one doesnt try to
regulate the senses then one may falldown and
how this will happen is described next.
VERSE 2.62, 63:-
The senses require real engagements, and if

they are not engaged in the transcendental
loving service of the Lord, they will
certainly seek engagement in the service of
materialism.
One who is not, therefore, in Ka
consciousness, however powerful he may be in
controlling the senses by artificial
SUMMARISED.
repression, is sure ultimately to fail, for
the slightest thought of sense pleasure will
agitate him to gratify his desires.
From anger develops absence of
discrimination of what should be done and
what should not be done (samoha). From
bewilderment develops loss of remembrance of
ones own benefit derived from the
instructions of scriptures (smti-
vibhrama). From that comes a destruction of
resolve for spiritual practices (buddhi-
na). Then one falls into the hole of
samsra.
CCP:-
Intelligence is based on the memory to the

degree we lose the memory we lose the
intelligence.
stages of falldown:-
1) dhyayato contemplation.
2) infatuation
3) obsession
4) irritation
5) delusion
6) oblivion becomes stupid
7) destruction- one falls away from the
spiritual consciousness to the sense
gratification.
SUMMARISED.
Lust when unfulfilled can lead to the anger
but when fulfilled.
It not unstoppable and not irreversible.
It can be compared with the horse riding
initially when the horse is getting
distracted it can be brought back to control
but ones it gains the momentum then it very
difficult to bring it back to control, even
if one is knocked down then also one can
bring back the horse under control but
Endeavour is too hard.
There is never the stage when we cant come
back but trouble is very hard to be
reestablished in the proper position.
Also can be compared with the snowball
effect if controlled at the start itself
then very easy but ones it builds up then it
can knock us down.
We should control at the step of the
contemplation only.
The contemplation will also due to previous
experience but can be with the 1st time
encounter as the attachment can be there in
the subtle form in the mind.
No need to suppress the imagination but we
can spiritualize the imagination, by
thinking about the preaching, study,etc
SUMMARISED.
It is not wrong to want to be good devotee,
to excel in the service there may be
component of trying to get the glory but due
to this fear we should not stop imagining
about the services and we can think I will
do it for the Krishna.
If our imagination doesnt go to Krishna
then it will go the maya.
At any stage we can check ourselves.
We can divert our anger to think that I
never got the real happiness from this sense
engagement so I should not indulge in it.
By indulging in the sense gratification we
come down to the material level and get cut
off from the Krishna and lose the taste from
the devotional service.
Prabhupad in his purports continue the flow
of the thought started from the previous
verses.
At some places Prabhupad glorifies the Siva
and here he is glorifying the Haridas
Thakur, here he is glorifying the potency of
the holyname.
One can control the senses by engaging the
mind in the Krishna.
LINK:- here lord answers how does the stita
pragnya walks.
SUMMARISED.
How does he control the senses.
VERSE 2.64:-
CCP:-
Prasad here means both mercy / purity.

There are some things scriptures ban by
giving up them we become pure.
Put aside the attachment and the aversion
and then follow the scriptures.
Regulation is not always the deprivation but
the protection.
If we want the godless enjoyment then the
restriction appear to be deprivation but
when we change our values then they are our
protection.
When we understand that whatever valued is
inside the fencing of the rules and
regulation then we will not feel them as the
deprivation.
Feeling towards the rules and the regulation
depends on our inclination whether material
or spiritual.
Prohibitions by the doctors are not
deprivation but for the good of the patient
so that he can enjoy afterwards.
When we become spiritually healthy then we
can enjoy so much joy in the devotional
service.
SUMMARISED.
Mercy here is the higher taste,param dristva
..
When we follow the rules and regulation then
following then rules and the regulation
becomes easy.
VERSE 2.65:-
Disturbance is due to want of an ultimate

goal, and when one is certain that Ka is
the enjoyer, proprietor and friend of
everyone and everything, then one can, with
a steady mind, bring about peace.
CCP:-
When we get the higher taste then we can

transcend the miseries.
Prasade - is higher taste.
Ex when we have consciousness at the
spiritual level is like having too many food
items then we dont matter the material
miseries like we dont matter if one item in
the food is not good.
Scriptures make our intelligence stronger.
When we experience what is logical then our
intelligence becomes the stronger.
Experience makes the intelligence stronger
than anything else.
SUMMARISED.
In the initial days we should not trust the
intelligence but we should regularly do
scriptural study.
Material intelligence is the material
information processing capacity. But it
doesnt guarantee one the good character,
sense control, good personal life.
Spiritual intelligence its the intelligence
we get from the guru sadhu and the sastra.
By experience we internalize it.
VERSE 2.66:-
CCP:-
Without connection with the Krishna there is

no fixed intelligence and without which
there is no steady mind ,without which there
is no peace and without which there is no
happiness.
For happiness we need to have the some basic
level of peace this doesnt mean that he
devotee doesnt have the anxiety but peace
here means the clarity of the mind one
should know what I want to do.
Should try to move along the straight goal
to the Krishna.
How to set up the ultimate goal which is the
relationship with the Krishna.
SUMMARISED.
Without this ultimate goal there is no peace
and no happiness.
Appearance of the person doesnt indicate
his spiritual level oe may look very
peaceful externally but he may be very
disturbed inside.
We have to understand the values that drive
the person.
Without the substance one can have the fasad
for sometime but not long
VERSE 2.67:-
CCP:-
Boat in the ocean is helpless, as it is

vulnerable in the ocean.
Dealing with the mind is that we have to
understand that we are vulnerable.
There are certain areas where the storm of
the material desire is very strong so we
have to identify them so that we will be
careful with them.
When mind focuses on the wandering senses
then it drags the intelligence.
We have to understand what is spiritual and
what material is.
We can avoid the mind getting carried away
by not focusing on the sense objects.
SUMMARISED.
LINK:- how one can avoid the mind getting
carried away.
VERSE 2.68:-
As enemies are curbed by superior force, the

senses can similarly be curbed, not by any
human endeavor, but only by keeping them
engaged in the service of the Lord.
From these verses it should be understood
that conquest of the senses takes place
spontaneously for the perfected sthita
praja by absorbing the mind in bhagavn.
But it will arise from practice for the
person aspiring to attain the state of
sthita praja.
CCP:-
Lord is asking Arjuna you have conquered

great warriors now you conquer the enemies
senses.
One should not allow even one sense to go
wandering.
Test of true character is by the will power
is not by the muscle power, we need to have
the strong determination.
LINK;- one of the off quoted or misquoted verse.
VERSE 2.69:-
SUMMARISED.
CCP:-
This verse is metaphorical; here lord is not

talking in terms of the geographical,
chronological way.
Night means period of inactivity and day is
the period of the stimulation, activity.
That which is day for the self realized is
the night for the materialist and that which
is night for the self realized is the day
for the karmi meaning is that there
activity of interest is different.
Activity of interest of the materialist is
the sense gratification and that is the
night for the spiritualist as they are not
interested. They think sense gratification
to be the chewing the chewed.
Day for the spiritualist is the self
relisation, advancement in the Krishna
consciousness, chanting but it is night for
the materialist as they are not interested.
A devotee can use the talents in the
Krishnas service but he should not get
caught up.
Our goal of success should not be material
achievement then we will not advance
spiritually.
SUMMARISED.
Materialist are also intelligent but that
intelligent is diverted away from the
reality.
Prabhupad called them fools and rascal from
the spiritual point of view but they also
have the intelligence from the material
point of view.
A sadhaka has to move from the material
definition of enjoyment to spiritual
definition of the enjoyment.
VERSE 2.70:-
As long as one has the material body, the

demands of the body for sense gratification
will continue. The devotee, however, is not
disturbed by such desires, because of his
fullness.
That is the proof of a Ka conscious man
one who has lost all inclinations for
material sense gratification, although the
desires are present.
CCP:-
Desirer of desire cannot attain the peace.

Here Krishna is comparing the desires with
the river they enter the ocean ,the
perception of the sense objects will bring
SUMMARISED.
the desire in, desire may come to us but we
should say no to desires.
So much water comes to the ocean but it is
not disturbed so if we are like ocean
internally by sadhana invoking the presesne
of the Krishna we gain the strength to say
no to the desires, we need to invoke the
Krishna in the heart by the sadhana,we
should make our heart ocean of bliss by
invoking the Krishna.
Peace doesnt come by indulgence but by the
rejection/avoidance.
Desire injected from outside but from inside
there should be no response.
There are Videha mukti and Jivan mukti.
LINK;- here lord answers how he walks.
VERSE 2.71:-
Real desirelessness is desire for the

satisfaction of Ka, not an artificial
attempt to abolish desires.
CCP:-
Previous verse talked about the internal

consciousness here he talks about how he
moves about.
When we have the material desires then we
are disturbed.
SUMMARISED.
We need to fill the mind with the Krishna.
When we deepen our relationship with the
Krishna then whatever comes to us we will
take opportunity to strengthen our
relationship with Krishna.
Here Krishna is focusing on the detachment
from the negative he has not mentioned
positive attachment for him.
Serving Krishna is the natural desire for
the jiva.
VERSE 2.72:-
CCP:-
If one stays in that stage of santi then one

will not fall again to illusion and such
situation will attain the Brahman.
Here is the 1st reference for the time of
death.
Here Brahmi is the feminine gender so we can
take it to be referring to the radharani.
This is one of the 2 references for the
radharani in the BG.
Prabhupads focus is to give conclusive
understanding of the bhakti and to keep it
in the forefront, although he may talk about
the concepts given in the gita.
END OF THE CHAPTER

SUMMARISED.
SUMMARISED.

BG Chapt 2

Transféré par

Informations du document

Titre original

Copyright

Formats disponibles

Partager ce document

Partager ou intégrer le document

Options de partage

Avez-vous trouvé ce document utile ?

Ce contenu est-il inapproprié ?

Droits d'auteur :

Formats disponibles

BG Chapt 2

Transféré par

Droits d'auteur :

Formats disponibles

CHAPTER 02 CONTENTS OF THE GITA

Material compassion, lamentation and tears

One of the standard names of the 2nd chapter

The word ryan is applicable to persons who

Bhaga of six parts is defined as: complete

Somebody who can take the pressure is called

Klaibyam is very strong word this is like

It is general etiquette that superiors are

By using the word ari-sdana Arjuna is

One should reject the guru who is proud,

If the guru doesnt behave properly then he

Unless the senses are controlled, there is

One who thus has knowledge, who has control

Arjuna is not concerned with the victory.

By nature's own way the complete system of

Holding firewood in ones hand (with attitude

The person who has a guru knows the Lord.

Here Prabhupad focuses mainly on the

Chokam- is shoka by the sandhi rules of the

The name Hikea, controller of the senses,

Am means to whom it is spoken and ah

Generally we are very eager to give the

Knowledge means to know matter and spirit

You are speaking big big words like narake

in the vetvatara Upaniadit is said that

This is very significant verse in the

Any man who has perfect knowledge of the

This chapter is the call of the Krishna to

Giving up dharma without first becoming

Krishna is here calling the Arjuna by the

The person who is equal in the happiness and

Thus, the jva does not have a relationship

The vetvatara Upaniad (5.9) confirms

"When the upper point of a hair is divided

"There are innumerable particles of

"The soul is atomic in size and can be

Avinashi-imperishable means that which is

Even if you dont fight you will not be able

If the killer thinks that he kills or the

Soul is not killer means as the body is

The meaning and purport of this verse is the

"Both the Supersoul [Paramtm] and the

In Manu-sahit, the lawbook for mankind, it

Rhetorical way of carrying forward the point

Arjuna may put the argument that due to

Here the focus is that the things which

This tm is indestructible, with eternal

Four characteristics of the soul are

Although the soul in inconceivable we need

The code of sacred duty for warriors

Krishna is talking about the atheistic

It is the universal fact that one who dies

Nyya and Vaieika philosophies, saying

If life is just reduced to the chemicals

That tm is not the subject of hearing for

If with enlightened vision we see that such

There are some sites which make feel that if

The kings, fighting each other in battle

The animals which are killed by the

The katriya, ready to punish with weapon in

In 2.7 had asked what is sreya here lord is

if he abandoned the battle, not only would

if you dont fight then you will lose your