Chapter two and chapter eighteen are considered as big chapters in Bhagavad Gita. Chapter two has seventy-two slokas. This chapter is considered as the essence of Bhagavad Gita. Bhagavan Sri Krishna begins his advice from this chapter. In this chapter He explains the nature of the Atma and the nature of the Yogi.
In chapter one, we are able to see the dejected mind of Sri Arjuna. Sri Arjuna said to Bhagavan Krishna that he does not feel that it is right to fight against his guru, relative and friends in the battle. He said that he does not want to enjoy the kingdom that has the stain of blood of his near and dear ones and saying thus he put his Gandiva down and sat in his chariot.
Bhagavan Sri Krishna saw the dejected state of Arjuna. Bhagavan understood that in spite of so much talent, skill and practice, Arjuna lacks the inner strength due to the absence of knowledge. Arjuna is physically strong but mentally weak and understood that only knowledge can rescue him from this situation.
When a person’s mind is weakened by emotions, then his skill, talent, practice, status or money will be of no use to him. only devotion to God can rescue him from trying situations. It will help him to implement knowledge. We all face similar situations like the situation of Arjuna in our life.
Sri Arjuna again requested Bhagavan to show him the right path and said that he takes refuge in Him.
Bhagavan begins His advice from the eleventh sloka. Actually, the core of Bhagavad Gita begins from Chapter two, sloka eleven.
Bhagavan says that,” Arjuna you grieve for those who should not be grieved for; you pretend to be wise but you are not; the wise grieve not for the dead or for the living” Bhagavan speaks about the immortal nature of the Atma. He says that “Myself, you or the soldiers who are here never die. Only the body dies and not the Atma. The Atma as the embodied soul (Jiva) resides in the body. The body perishes by time, but the soul is immortal. When the body perishes by time, the Jiva (soul) takes another body. The Jiva or Self is imperishable (avyaya), indestructible (Avinashi), and immeasurable (Aprameya). If it is unreal, then it will not exist. If it is real, then it never ceases to exist. The Self is all-pervading, immortal, changeless, and ancient. It always exists. The Jiva or the Self cannot be killed nor it can kill anyone. One who thinks the other way is a deluded person. Weapons do not cut it, water does not wet it, nor the wind can dry it. Just as the man casts off the worn off clothes and put on new clothes, this Jiva casts off the old body and assumes a new body and that is the birth of the body. So why do you grieve Arjuna; are you grieving for the worn off body of your guru and relatives, which is made of matter?” questioned Bhagavan Krishna.
Furthermore, Bhagavan says that whatever is born is bound to die by the inevitable action of the prakriti. So, why do you cry for something that is inevitable. Bhagavan tells to Arjuna to shed off all the unnecessary thoughts, because the unnecessary thoughts delude the mind. Furthermore, the duty of a kshatriya is to fight the war; if he fails to do his duty, then the future generations will blame and curse him for failing to do the duty. Bhagavan says that if he wins the war then he can rule the land, if not he can enjoy the heaven; if he fails to do the duty then sin will incur him.
Bhagavan tells the essence of karma yoga in sloka forty-seven and it is a very famous sloka
“Karmanyevadhikarasya ma phaleshu kadhachana
Ma karmaphala hetur bhuma te sango’stvakarmani”
‘One has the right to do the action; the result should not be their motive; at the same time, one must not be attached to inaction also’. When our mind is fixed in the expectation of the result of a karma, we cannot completely devote our mind to do the action. Moreover, many factors influence the result of a karma. So, we cannot decide the result. If we completely devote our energy in doing the action then the result will follow. One should not perform an action reluctantly. At the same time, one should not engage in inaction also; it will make the mind dull. If we attach our mind to the result of the karma, then we have to take birth to experience the result of that karma. One must have an evenness of mind in both success and failure. One must perform the action with full devotion and at the same time should not focus on the result alone. Such a person is called a karma yogi. Evenness of mind is called yoga. A karma yogi is qualified for self-realization.
Arjuna asks Bhagavan that how does a man of steady wisdom and evenness of mind behave in this materialistic world.
Bhagavan answers that a man of steady wisdom and evenness of mind is satisfied ‘In the self by the self’ “Atmanyeva atmana tushtaha:”
His mind always remains peaceful and not shaken by the adversities of nature or by the dualities of nature. He neither rejoices nor hates anything. It does not mean that he is passive; passiveness is a negative quality. But a yogi rejoices in his Self and he needs nothing external for his satisfaction. He very well understands the temporary nature of the world and rejoices in himself. He withdraws the senses from the sense organs and establishes in his Self.
When the senses are not under the control of the mind, the mind attaches with the objects; from it arises desire, which leads to anger. Anger results in delusion and it give memory loss; which results in destruction of discrimination. With the destruction of discrimination perishes that person. However, a man of steady wisdom surpasses all these and attains peace and tranquillity. Only a peaceful mind can attain knowledge, which leads to self-realization. Whatever a worldly man see as precious is ignored by a yogi and whatever a yogi rejoices cannot be understood by a common man. A man of wisdom remains unmoved in all circumstances and gradually he attains oneness with Brahman. Bhagavan Sri Krishna ends this chapter two with this message.
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