Bhagavad Gita Chapter Two: Notes

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  • The Bhagawan begins His discourse in II:2.
  • II:6 Arjuna in a fix between what's right and what's wrong. He is a cloud, suspended between the sky and the sea.
  • II:7 Arjuna does the best; Surrenders himself to Bhagawan.
  • The Great Lecture starts in II:11. II:12 is a great sloka:
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
  • First mention of the 'soul' in II:13.
dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
Important Note: The soul is mentioned as 'that', not called as 'aatma' so far.
  • II:14, some important concepts: Sense Perception ( माथ्रास्पर्शाह ) , Tolerance (तितिक्शः )
  • II:15 speaks about 'Eligibility for Liberation' (अमृतत्वाय)
  • II: 16 Word to Word Meaning: Never of the non-existent there is endurance; Nchanging quality there is of the eternal; Of the two, verily observed conclusion in deed of them, of the truth, by the seers.

nasato vidyate bhavo

nabhavo vidyate satah

ubhayor api drsto 'ntas

tv anayos tattva-darsibhih

  • II:17 to II:39, Bhagawan defines the 'soul' and describes its characteristics briefly.
  • He speaks about 'duty' and its importance. The soul is indirectly mentioned as एवं , अयं etc which means 'this''. II:38 says: "Fight for the sake of fighting, without considering happiness or distress; loss or gain; victory or defeat; and by so doing you shall never incur sin".
  • II:13 to II:39 also has explanation by 'Analytical' study, i.e. सांख्ये (saankhye), which literally means 'that which describes things in detail'.
  • Definition of Yoga after II:39: Yoga means working without fruitire results; it means freedom from bondage of work!
  • II:41 defines the word व्यवसायात्मिका , the 'resolute faith that will elevate one to the highest perfection of life'. In simple words, fixed in determination.
  • Another word that means 'determined' is from II: 37 कृता
  • In II:42, Bhagawan mentions the Vedas. The context is a little sarcastic about the bling followers of rituals with wrong goals.
  • In II:44, He mentions the samaadhi (समाधि) , which means "fixed mind" i।e। fixed on understanding the self।
  • II:45 mentions about 3 modes (guna's) : "sattva", "rajas" and "tamas". But above these three is nithyasattvasthaha (नित्यसत्त्वस्तः) meaning "a pure state of spiritual existence".
  • II:46 gives an analogy: of Vedas as Wells, and Gita as the Great Reservoir of Water. It says about "knowing the purpose behind the Vedas".
  • II:47, my favorite and one of the most popular slokas: " karmanyevaadhikaarasthe ...". It speaks about "rights" ( अधिकारस्ते) and "cause" ( हेतुः) and "attachment" (संगः)
  • II:48 defines the state of mind in Yoga as "being equipoised in success and failure and becoming equanimous"
  • II:49 defines Conscious Surrender (बुद्धौ शरणम)
  • II: 52 mentions Delusion (मोह)
  • II:54 Arjuna's question, one of the ideal questions. Some important words here are स्थितप्रज्ञः (fixed consciousness) , समाधिस्थस्य (of the one situated in trance) and स्थितधी: (one fixed in consciousness of Bhagawan)
  • II:55, Bhagawan defines the state of pure, transcendental consciousness (i.e. स्थितप्रज्ञः ) . (It becomes clear that "mind" is to be used to realize this state. Purification of the mind is required, however).
  • II:56 defines how a Muni (मुनि) must be: (i) No agitation (विग्न) during दुखः (ii) No interest (स्पृहः) during सुखः (iii) free from attachment (राग) , fear (भय) and anger (क्रोध) (iv) steady mind ( स्थितधी:)
  • II:57 and II:58 defines the word Prajnaa प्रज्ञा which means Perfect Knowledge.
  • II:60 warns about the dangerous senses. (This could be the reason why I am not able to feel what I ought to, in my spiritual endeavors).
  • II:61 Offers what is ideal i.e., control and restrain the senses.
  • II:62 Beautiful Verse:

ध्यायतो विषयान्पुंस: संगस्तेषुपजायते ।
संगात्संजायते कामः कामात्क्रोधोऽभिजायते ॥

Meaning:

"While contemplating the objects of the senses, a person develops attachment for them,

and from such attachment lust (desire) develops and from desire arises anger."

  • II: 63 Continued from the earlier verse:

क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिभ्रमः।
स्मृतिभ्रंशाद बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥

Meaning:

"From anger, complete delusion arises, and from delusion bewilderement of memory.

When memory is bewildered, intelligence is lost and when intelligence is lost one falls

down again into the material pool."

Siddartha Pamulaparty

(Based on notes made in 2003/2004)

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