2-6 Sankhya Yoga (सांख्य योग) Sixth verse

न चैतद्विद्म: कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयु: |
यानेव हत्वा न जिजीविषाम
स्तेऽवस्थिता: प्रमुखे धार्तराष्ट्रा: ||(2-6)||

na chaitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣhāmas
te ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ

 

Word to Word Meaning: nah = for us; katarat = (to perform) which; garīyaḥ = is preferable cha = and; etat = these; na vidmaḥnaḥ = we know not; jayema = we may conquer;  yat vā = whether;  jayeyuḥ = they may conquer; yadi = if; vā = or; yān = whom; hatvā—after killing; naḥ = for us; jijīviṣhāmaḥ = we desire to live; te = they; dhārtarāṣhṭrāḥ = the sons of Dhritarashtra; eva = certainly; pramukhe = before us; avasthitāḥ = are standing;

 

Literal Meaning: (Krishna!) I do not even know which result of this war is preferable for us—conquering them or being conquered by them. Even after killing them, I shall not desire to live. Yet these great men have taken the side of the sons of Dhritarasthra, and now brave us on the battlefield.

Commentary:

1. Arjuna is still looking for reasons. The fact that Arjuna lost his composure and forgot why he was there (on the battlefield). His confused state of mind is clear from the words he spoke.

2. In many instances, we are pulled by conflicting feelings. Wisdom is to choose the right path. Most of us squander on this step. 

3. Refer to the poem by Annamacharya below reflecting the state of mind of common man.  

 

ఆరయఁ గొండయెత్తినట్టు వేఁగౌ సంసారము

వూరక కలిమిలేము లొక్కొక్కవేళ

మేరలేని చీఁకటియై మించును దుఃఖములెల్లా

వూరటలేని కర్మికి నొక్కొక్కవేళా ॥అట్టి॥

Araya goMDayettinaTTu vEgau saMsAramu

vUraka kalimilEmu lokkokkavELa

mEralEni chIkaTiyai miMchunu duhkhamulellA

vUraTalEni karmiki nokkokkavELA ॥aTTi॥

 

Meaning: Sometimes, the presence or absence of wealth makes life feel like an uphill struggle, as if lifting a hill. Such a person feels like they are inside a frying pan. At other times, sorrows surround them like an endless darkness.

2-5 Sankhya Yoga (सांख्य योग) Fifth verse

 

गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके |
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ||(2-5)||

gurūnahatvā hi mahānubhāvān
śhreyo bhoktuṁ bhaikṣhyamapīha loke
hatvārtha-kāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhira-pradigdhān

Word to Word Meaning: mahā-anubhāvān = noble elders; gurūn = teachers; ahatvā = not killing; iha loke = in this world; bhaikṣhyam = by begging; api = even;  bhoktum = to enjoy life; śhreyaḥ  hi = certainly better;  gurūn = noble elders; hatvā = killing; ; tu = but; iha = in this world; eva = certainly; rudhira = blood; pradigdhān = tainted with; artha = gain; kāmān = desiring; bhogān = pleasures; bhuñjīya = enjoy; 

Literal Meaning: Arjuna continued (referring Bhishma, Drona, Kripacharya, etc.) "Should I train my arrows at those who are gurus and great men? It is not better to live as a beggar in this world than to kill the venerable ones? How can I enjoy kingdom and wealth tainted by their blood?”

 

2-4 Sankhya Yoga (सांख्य योग) Fourth verse

 अर्जुन उवाच |

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन |
इषुभि: प्रतियोत्स्यामि पूजार्हावरिसूदन ||2-4||

arjuna uvācha
kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana
iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana

 

Word to word meaning: arjunaḥ uvācha—Arjun said; katham—how; bhīṣhmam—Bheeshma; aham—I; sankhye—in battle; droṇam—Dronacharya; cha—and, also; madhu-sūdana—Shree Krishna; iṣhubhiḥ—with arrows; pratiyotsyāmi—shall I stand against; pūjā-arhau—worthy of worship; ari-sūdana—destroyer of enemies

Literal Meaning: Arjun spoke: O Madhusudan, the destroyer of enemies, how can I unleash arrows in battle upon men like Bheeshma and Dronacharya, who are deserving of my reverence?

 

Explanation: However Arjun doesn't listen to wisdom propounded. He continues with his worldly arguments.

Based on our experience, we consider certain individuals as great, some as equal and some as lower. whatever might be the cause, Is it wisdom to fight?

Is it wisdom to withdraw? Both fighting and withdrawing are in the broader sense reactions based on certain ideologies. Therefore, avoidable.

 

2-3 Sankhya Yoga (सांख्य योग) Third verse

 क्लैब्यं मा स्म गम: पार्थ नैतत्त्वय्युपपद्यते |

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ||2-3||

klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate

kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa (2-3)

 

Word to word meaning: klaibyam— నపుంసకత్వము, impotence, unmanliness; mā smagamaḥ—do not yield to; pārtha—Arjun, the son of Pritha;  etat—this; tvayi—to you; na upapadyate— not befitting; kṣhudram— mean, base, sordid; hṛidaya daurbalyam—weakness of heart; tyaktvā—giving up; uttiṣhṭha—arise; param-tapa—conqueror of enemies

 

Literal Meaning: O Parth, it is beneath you to succumb to this impotence. Abandon such trivial weakness of heart and rise, O conqueror of enemies.

Explanation: The words uttered by the Lord Krishna, appear like the advice of an elderly person. This weakness of heart is the root cause of our troubles. Some are troubled by weakness for money. Some by women, some by worldly affairs. Some by other worldly things.

Try to understand, the world responds to entice us by our weaknesses and invariably we lose time, energy and money in this bargain. 

2-2 Sankhya Yoga (सांख्य योग) Second verse

 

श्रीभगवानुवाच |
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || 2-2||

śhrī bhagavān uvācha
kutastvā kaśhmalamidaṁ viṣhame samupasthitam
anārya-juṣhṭamaswargyam akīrti-karam arjuna

Word to word meaning: śhrī-bhagavān uvācha—the Supreme Lord said; kutaḥ—wherefrom; tvā—to you; kaśhmalam—delusion, unclean thing; idam—this; viṣhame—in this hour of peril, at this critical juncture; samupasthitam—overcome; anārya—crude person, not belonging to Aryan race; juṣhṭam— झूठा, ఎంగిలి, Spittle; aswargyam—which does not lead to Heaven & the higher abodes; akīrti-karam—leading to disgrace; arjuna—Arjun

 

Literal Meaning: The Supreme Lord said: “My beloved Arjun, where from this dirty thing clung to your soul at this critical juncture? It is not fitting for person of your honour. It does not lead to higher realms, but to shame.”

2-1 Sankhya Yoga (सांख्य योग) First verse

 

सञ्जय उवाच |

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |

विषीदन्तमिदं वाक्यमुवाच मधुसूदन: || 2-1||

sañjaya uvācha
taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam
viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ

 

Word to word meaning: sañjayaḥ uvācha = Sanjay said; tam = thus (to Arjun); tathā = that way; kṛipayā = with pity; āviṣhṭam = emotionally possessed; aśhru- pūrṇākulekṣhaṇam  = with tearful eyes, vividly distressed looks;  viṣhīdantam = grief-stricken; idam vākyam = the following words; uvācha = said; madhusūdanaḥ = Shri Krishna.

Literal Meaning: Sanjay said: Having observed Arjuna, overwhelmed with pity, his mind filled with grief, and tears streaming from his eyes; Shree Krishna spoke the following words.

Explanation: Here in this verse we can see that sorrow has eclipsed the great warrior, Arjun. When we face grave situation, a decision of life and death, like that of Arjun, really, we don't know what to do. In such circumstances, self-pity overshadows all our feelings, incapacity to act intelligently comes to the front.

 

 

Introduction to Second Chapter: Sankhya Yoga (अध्याय दो : सांख्य योग​)

సాంఖ్యయోగము: ఒక పరిచయము తెలుగులో చదవడనికి ఇక్కడ నొక్కండి.

1. Essence of the Bhagavad Gita in Sankhya Yoga: The essence of the Bhagavad Gita is encapsulated in Sankhya Yoga. Observing Arjuna in tears, Lord Krishna pointed out that his hesitation was unsuitable for an Aryan, deeming it a display of weakness of heart. However, Arjuna reasoned with Krishna about why he should not fight, and in response, Lord Krishna imparted divine wisdom to Arjuna on the battlefield. This conversation defines the Bhagavad Gita.

2. Dismissal of Arjuna’s Premature Utterances: aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase  अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे: In the 11th Shloka, Arjuna’s concerns about the war and its consequences are premature, as the events have not yet transpired. Therefore, Lord Krishna dismisses Arjuna’s explanations. He asks, "How can anyone remain in sorrow yet talk like a wise person?"

3. The Wise Do Not Mourn: gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: Without ambiguity, Lord Krishna declares, "The wise do not mourn for the living or the dead." The wise possess discerning intellect, capable of perceiving life and death with equanimity. Thus, the Bhagavad Gita begins by defining the wise as those who have resolved the mysteries of birth and death, two indelible marks of life.

4. Arjuna's Grief Clouds His Perception: Upon careful observation, it is clear that Arjuna's grief is clouding his perception. The Bhagavad Gita delves deeply into the mental barriers obstructing clarity, demonstrating how emotional attachments can distort vision.

5. Time and Perception: The core teachings of the Bhagavad Gita, particularly in verses 2.11 to 2.16, illustrate how time, external circumstances, and internal states like emotions and anxiety skew perception. These influences, like dust particles in the atmosphere, cloud the mind. Just as dust deflects sunlight, memories and anxieties stored in the mind distort clear thinking.

6. Wisdom and Detachment: The wise do not allow themselves to be swayed by memories and attachments. It could even be inferred that the truly wise do not retain emotional memories at all, instead embracing each moment without judgment. In contrast, most people categorize events as favourable or unfavourable, creating bias.

7. The Importance of Correct Vision: At first glance, the 11th Shloka appears simple. However, it is the core of many verses in the Bhagavad Gita. The teachings in the Gita focus on correcting one’s perception of reality. Achieving this re-alignment of vision, however, is not easy—it is one of the most difficult spiritual practices.

8. The Practicality of the Bhagavad Gita: The Bhagavad Gita revolves around practical observations that even the common person can verify, without delving into abstract theories. Instead, it reflects everyday reality. The central message of the Gita is to perceive situations impartially, guiding individuals towards appropriate action. Each person must explore and apply its teachings for themselves.

9. Deeper Teachings in Later Verses: Subsequent verses in the Bhagavad Gita delve into the nature of the eternal, the mental stance of the wise, and liberation from worldly attachments. These are profound concepts, and they are elaborated upon in later chapters to provide further clarity.

10. Revolutionary Spirit of the Gita: The revolutionary nature of the Bhagavad Gita is evident from the 11th verse. The phrase "siddhy-asiddhyoḥ samo bhūtvā " सिद्ध्यसिद्ध्यो: समो भूत्वा (2.48) goes beyond equanimity regarding outcomes. While conventional wisdom teaches us to strive for specific goals, the Gita proposes a profound alternative: navigating life’s journey without anticipation, unattached to any specific result. This path is daring and may not appeal to those conditioned to focus on success.

11. Elusive Peace: Despite mankind’s persistent efforts and rigorous disciplines, lasting peace remains elusive for many. The Bhagavad Gita offers an open, inclusive framework that guides us toward this elusive peace, beyond worldly struggles.

12. Transcending Dualities: The Bhagavad Gita suggests that those who skilfully live without attachment can transcend both positive and negative consequences in this lifetime buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते   (2.50). However, the mystery of life, which has perplexed humanity for ages, remains. Truth is ever-changing, continually reinventing itself.

13. Natural Metamorphosis: Consider the caterpillar, unaware of its impending transformation into a butterfly. It follows nature’s order effortlessly, without formal instruction. What compels humans to deviate from their natural state? The metamorphosis of humanity, as alluded to in the Bhagavad Gita, is not speculative but a tangible reality. The conditioning that holds us back must be dispelled once and for all.

14. Death and Metamorphosis: In any metamorphosis, death is inevitable. However, the transformation referred to in the Bhagavad Gita is not of the physical body, but of the infinitely capable human mind. This metamorphosis transcends the mind's tendency to deceive itself, ultimately leading to higher consciousness and understanding.

15. Beyond Logic and Reason: This transformation cannot be achieved through logic and reasoning alone. Understanding the divine command of the Bhagavad Gita transcends intellectual pursuit and requires dedicated practice. Attempting to understand the Gita purely theoretically yields little unless one internalizes its teachings.

16. The Synonyms of Wisdom: In the Bhagavad Gita, terms like "Buddhi," "Gnana," and "intelligence" are often used interchangeably. Yet their intended meanings are subtle and near-incomprehensible. This subtlety, which differentiates between life and death, cannot be easily grasped by anyone.

17. The Subtlety of Bhagavad Gita’s Message: This subtle wisdom is the message of the Bhagavad Gita, which every human can achieve using the body, mind, and intelligence provided to them. It involves setting aside thoughts like "God has not given me such knowledge" (as implied in 2.46).

18. The True Purpose of Life: In our current state, we are often entangled in ceaseless conflicts at the cost of vibrant life. The true purpose of human existence transcends mere achievement. It lies in the opportunity for self-correction, reconnecting with the ineffable truth, and merging seamlessly into boundless infinity, free from attachment to the self.

19. Misinterpretations of the Gita: Any interpretation of the Bhagavad Gita that relies heavily on theoretical concepts is detached from its true teachings. Theories may provide satisfaction but cannot lead to the vibrant life described. The subtle difference between "Being" and "Trying to be" is the difference between our ordinary life and a truly vibrant one (as discussed in Bhagavad Gita 8-9).