The Main Lecture
Every oration or discourse has a Main Lecture followed by answering the listener's questions because there will always be questions. So it is with the Gita as it is a discourse, though for Arjuna the sole listener. The Main Lecture of the Gita comprises 43 Shlokas beginning with Shloka 2:11 and unto Shloka 2:53. The preceding 57 Shlokas, from 1:1 to 2:10 comprise the Prelude to the Main Lecture creating the conditions leading unto the Main Lecture. Repeating the whole would be senseless; yet to grasp the duende of the Main Lecture, a crisp prelude demands a short repetition. I consider it appropriate to reproduce here:
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २-४॥गुरूनहत्वा हि महानुभावान्श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।हत्वार्थकामांस्तु गुरूनिहैवभुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २-५॥न चैतद्विद्मः कतरन्नो गरीयोयद्वा जयेम यदि वा नो जयेयुः ।यानेव हत्वा न जिजीविषाम-स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६॥कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २-७॥न हि प्रपश्यामि ममापनुद्याद्य च्छोकमुच्छोषणमिन्द्रियाणाम् ।अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ २-८॥Arjun said: Tell me O Madhusudan (Slayer of the Demon Madhu) how can I strike Bhishma or Drona; so honorable for me, O Arisudan (slayer of the enemy) (Gita 2:4). I would prefer begging for my livelihood the rest of my life rather than enjoying a realm stained with their blood. (Gita 2:5) There’s no way to know whether I will win this battle or my enemies, prominently led by Dhritrashtra’s evil sons will vanquish me and establish their evil rule. (Gita 2:6) I’m unable to control my senses, and I’ve lost sense of my Deontology (Dharma) in these conditions; so I surrender before you O Krishna, kindly guide me. (Gita 2:7 & 8)
Krishna's answer to Arjun's this question comprises Gita's Main Lecture that I now reproduce:
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११॥It sounds very anomalous that you mourn those who should not be mourned and speak the language of the wise while the Pundits mourn neither those who have gone from this world (to their heavenly abodes) nor those who are yet to go. (Gita 2:11)न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥Neither can you be killed nor kill any of these assembled kings. Neither could this have been done any earlier time nor ever be done in the future. You and all these assembled kings are here to eternally live on. (Gita 2:12)देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥Dehi is the one who lives in the data that is the body, and the Dehi in everybody lives on through childhood, youth, old age, and death (and rebirth and this phenomenon does not stir the steadfast. (Gita 2:13)मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४॥Cold, heat, happiness and sorrow, they're all only skin deep while unperturbed by any of these, you will eternally live on, O Great Descendant of King Bharat. (Gita 2:14)यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥The steadfast who live on equally through happiness and sorrow unbothered for or about all these things are the greatest among all men. (Gita 2:15)नासतो विद्यते भावो नाभावो विद्यते सतः ।उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥The untruth has nothing to stand on while the truth has no dearth of ground and those who see both as the same see through the reality. (Gita 2:16)अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २-१७॥You are indestructible even while the world full of everything destructible is destroyed, the sight of such destruction of all should not bother you. (Gita 2:17)अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥The body is destructible and everybody dies as it must while having no concern for such ever continuing destruction, indestructible must fight this battle unbothered. (Gita 2:18)य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २-१९॥Those who consider humans destructible, killed or killers, neither of those two knows the reality that neither you're killed no do you kill anyone. (Gita 2:19)न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः ।अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २-२०॥Neither ever born, nor dying, neither ever in the past or the present, nor ever in the future, you're ever existent since the ages prehistoric and eternally, unborn and undying even when your body dies. (Gita 2:20)वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २-२१॥Now equipped with this knowledge of the eternal truth O Pritha's Son, say how you can ever be killed or kill anyone? (Gita 2:21)वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।तथा शरीराणि विहाय जीर्णा-न्यन्यानि संयाति नवानि देही ॥ २-२२॥Just as the bodies change the old clothes for the new, we change our old orn-out bodies for the new. (Gita 2:22)नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३॥Neither can any weapon cut you, nor the fire burn you, and neither can the water drench you nor the air dry you. (Gita 2:23)अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥You cannot be cut, burned, drenched, or dried yet you're ever existent reaching everywhere without ever going anywhere you're immovable yet eternally pervading all. (Gita 2:24)अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५॥Untenable and imperceptible you're and you cannot be distorted they say, and this knowledge should not bother you. (Gita 2:25)अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २-२६॥Even if you contrarily consider, O the one having huge mighty arms, that you always take birth and die, it should not bother you. (Gita 2:26)जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥Any existence that has a terminal must necessarily have two to exist while birth and death are the two terminals comprising in-between them the very existence of life, and neither should you mourn. (Gita 2:27)अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥You were imperceptible to begin with, and perceptible in the middle part of the time, O Great Descendant of King Bharat, you will again be imperceptible after the death of your body; imperceptibility is your eternal truth. (Gita 2:28)आश्चर्यवत्पश्यति कश्चिदेन-माश्चर्यवद्वदति तथैव चान्यः ।आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥Some see this with immense awe, some say it with great awe while some others hear it with immense awe and some others cannot believe their eras even when they hear it while they all always remain immensely awed. (Gita 2:29)देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३०॥The dweller within the body cannot be killed even when all the bodies are killed, and this is true for everyone who lives, and this should not bother you. (Gita 2:30)स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥Your own Kshatriya discipline of life also should not bother you because the Kshatriya Clan of Warriors is created only to fight battles; otherwise warriors would have no existence. (Gita 2:31)यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥A Kshatriya like you is always happy facing a war to define the Deontology called Dharma, as this battle will, be his cherished open doorway to heaven, and fighting it is the only option. (Gita 2:32)
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २-३३॥This knowledge is not new to you, and by not fighting this battle, you will fall from your Dharma of not your discipline but also of Deontolgy and Religion, committing grievous sin. committing grievous sin. (Gita 2:33)
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २-३४॥Afraid of you in view of your great accomplishments, those who never accomplish, will then begin boasting and belittling you which will pain you more tan death, and will be unbearable. (Gita 2:34) भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २-३५॥They know you're the world's greatest warrior and your enemies who're otherwise always afraid facing you will then consider small fry. (Gita 2:35)अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २-३६॥They will calls you names that should not be called for anybody, and they'll do everything they can do to offend you, and call you coward, and that hurts a warrior like nothing else can. (Gita 2:36)हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २-३७॥While it's a win win situation if you fight this battle; if killed fighting you obtain the heaven and winning the battle you enjoy your worldly realm. (Gita 2:37)सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २-३८॥So, you should fight considering at par happiness, sorrow, gain, loss, victory, or defeat, and thus you can never sin. (Gita 2:38)एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २-३९॥This unto here was the wisdom called Samkhya, and now here the supreme knowledge I've developed and named Karmayoga and Buddhiryoga; equipped with this, O Pritha's son, you will break free of the cycle of birth and death for attaining the ultimate eternal freedom called Moksha or Nirvana. (Gita 2:39)नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २-४०॥Your deeds are not destroyed but their adverse results do not exist, and even slightest practice of this Deontology shall dispell all your fears of sin. (Gita 2:40)व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१॥There's only one pragmatic approach while non pragmatic approaches abound aplenty. (Gita 2:41)यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२॥Those who believe that Vedas comprise the supreme knowledge, speak highly pleasing language sounding honey to the ear to preach there's nothing beyond. (Gita 2:42)कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३॥They prescribe many procedures of Havan Yagya for various different heavens with various pleasures as divine birth gifts for you. (Gita 2:43)भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४॥The lure of the pleasures abducts and numbs the senses, and the mind misses pragmatism. (Gita 2:44)
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २-४५॥The Vedas are all about three-way qualitative classification of everything while you must rise above such classification and always firmly established in the thought of your sole goal, unbothered to earn what you're struggling for or to protect the earned and satiated only in the self. (Gita 2:45)यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २-४६॥As all the water bodies such as lakes, ponds, pools, wells, reservoirs etc. are meaningless compared with the ocean, the wise find all the Vedas insignificant when compared with this Supreme Knowledge I now reveal to you. (Gita 2:46)कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७॥
Your right is limited in your instant duty alone, never desire its result, never do any deed for its result nor ever be indifferent to your duty. (Gita 2:47)योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २-४८॥Always keep doing all your deeds without any attachment to their results, fruits, success, or failure, maintaining the parity of your feelings because parity is Yoga. (Gita 2:48)दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २-४९॥Any work done for its result or fruition is far from Buddhiryoga, O you who has amassed immense wealth by your deeds, always remain firmly established in Buddhiryoga while those who do their deeds for their results or fruits ever remain too poor to understand Buddhiryoga. (Gita 2:49)बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २-५०॥You're equipped with the of parity for bad or good work comprising the Buddhiryoga and you should work according to such parity comprising the efficiency for all work. (Gita 2:50)कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २-५१॥Equipped with the Buddhiryoga, the wise achiever frees himself from the bonds of birth by shedding all fruits of his deeds and attains the status of God. (Gita 2:51) यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २-५२॥Shedding all the knowledge or Vedas and moving away from all the world's noise will make you free and self-centered. (Gita 2:52) श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३॥Hearing this will establish you unshakably in Buddhiryoga. (Gita 2:53)Here with verse 2:53, precisely the 100th verse ends Gita's Main Lecture, leaving 600 verses of the 700 verses long treatise, for questions and answers beginning with the first question as follows:अर्जुन उवाच ।Arjun said,स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २-५४॥
How does the one firmly established in the state of the Transcedental-Meditation talk, walk, think or work, O Krishna (Keshava) the Descendant of King Kishu. (Gita 2:54)In reality, here, even the Main Lecture is an answer to Arjun's question:कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २-४॥गुरूनहत्वा हि महानुभावान्श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।हत्वार्थकामांस्तु गुरूनिहैवभुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २-५॥न चैतद्विद्मः कतरन्नो गरीयोयद्वा जयेम यदि वा नो जयेयुः ।यानेव हत्वा न जिजीविषाम-स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६॥कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २-७॥न हि प्रपश्यामि ममापनुद्याद्य च्छोकमुच्छोषणमिन्द्रियाणाम् ।अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ २-८॥Arjun said: Tell me O Madhusudan (Slayer of the Demon Madhu) how can I strike Bhishma or Drona; so honorable for me, O Arisudan (slayer of the enemy) (Gita 2:4). I would prefer begging for my livelihood the rest of my life rather than enjoying a realm stained with their blood. (Gita 2:5) There’s no way to know whether I will win this battle or my enemies, prominently led by Dhritrashtra’s evil sons will vanquish me and establish their evil rule. (Gita 2:6) I’m unable to control my senses, and I’ve lost sense of my Deontology (Dharma) in these conditions; so I surrender before you O Krishna, kindly guide me. (Gita 2:7 & 8)
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११॥...
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३॥
The Advait (unilateral) nature of Vedanta replaced the erstwhile Badarayana’s Vedanta accommodating multiple interpretations of Vedanta had been inclusive in nature. The loss of Mandana Misra in his debate against Adi Shankaracharya not only established the Advait principle but also extended its fundamentality of exclusionism unto the nanyadastitivada of the Mahāvākyas of the Upanishads in utter violation and absolute reversal of God Krishna’s statement in the above-quoted shlokas, those they misinterpreted to misuse their paradoxical basis of arguments. Further extension of such fundamentalism led to a fundamentalist commentary of the Gita in an absolute reversal of God Krishna’s intent and the essence of the lecture delivered to a warrior prince into a philosophy of the fundamental Mahāvākyas of the Upanishads meant for the sanyasis, even mock-sanyasis and ponga-pundits, with the exclusivity of rights for explaining it as merely a religious text; in effect leading to the unsavory consequences of the national loss of Hindu losses in fighting the alien assaulters who then ruled India through the second millennium of the Common Era (CE). Throughout the second millennium of the Common Era, they worked to eradicate the all-loving Hindu Religion and the Vasudhaiva Kutumbkam (Whole World is one family) Philosophy of Global Fraternity of the non-perishable Sanatana Culture in general and especially the true teachings and love of the Gita, in the practical impact and resultantly promoting worldwide hate of their eternally warring religions and nations that climaxed into the two world wars by the millennium-end.
To explain the spirit of Gita's soul, it's Main Lecture, I'll first consider the verse:आश्चर्यवत्पश्यति कश्चिदेन-माश्चर्यवद्वदति तथैव चान्यः ।आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥Some see this with immense awe, some say it with great awe while some others hear it with immense awe and some others cannot believe their ears even when they hear it while they all always remain immensely awed. (Gita 2:29) The real beauty of Hinduism is that it is designed such that everybody can follow it while the vast majority of people are naive and simple, and do not command an intellect as high as Arjuna does. Being the Supreme God, Krishna knows that although Arjun is the sole listener of his Discourse, Krishna Dweepayana the Great Maharishi Vedavyasa, who had edited the Vedas, created the Upanishads, and was then writing the history in the books called Puranas (history is a Greek word and the Sanskrit word Purana means precisely the same) and following the unfolding of the incidents of the Mahabharat would certainly write the Gita for the simple and naive Masses. God is a silent and inactive observer of everything; He never does or speaks anything unsolicited. Had he ever done anything unsolicited, he would certainly have saved his most beloved sister Subhadra's most loved son Abhimanyu whom he let be killed because nobody told him to save him. He didn't voluntarily take up to be Arjuna's charioteer in that great battle unsolicited. Both rival warriors Duryodhana and Arjuna had simultaneously sought his support in that battle, so offering to support both, He had offered His army and Himself unarmed as a non-fighting supporter and Duryodhana claimed his right to the first choice and picked God's mighty army, leaving Arjuna with an unarmed and non-fighter God to support, so Krishna was left to only be Arjuna's Charioteer. Arjuna ordered his charioteer to take him to the battlefield's center to let him view both the arrayed armies, so begins the Gita. On the other hand, when the armies had assembled at Kurukshetra, Krishna Dweepayana met the Blind King Dhritarashtra and provided his charioteer Sanjaya with distant vision (television) to view the whole battle and give him a running commentary but rather than giving a running commentary, Sanjaya gave him a description of the World Geography through to the battle's eleventh evening when the whole of his body pierced with Arjuna's mighty sharp arrows, Bhishma the family's patriarch, the grandfather of one hundred and eight cousins fighting that battle divided into two unequal groups, one hundred three against five, dropped down on that bed of arrows created by his fall, and then Sanjaya sadly cried that he'd fallen; so the blind king asked, धृतराष्ट्र उवाच ।
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १-१॥
Dhritarashtra asked, 'What have my and my brother Pandava's sons gathered to fight each other at the battlefield at the pious Kurukshetra ground have already done so that Bhishma has already fallen that you didn't tell me, O Sanjaya?' So begins the Gita. (Gita 1:1) It's pertinent to note here that Dhritarashtra's question is in a variation of the past tense, rather than the present, 'What do they do?' Sanjaya however answers using the present tense, apparently confusing the blind king into believing he gave him a running commentary; so he narrates each day's actions of the eighteen days long battle in Six days, such that the battle and the commentary end simultaneously. The wording of Dhrtitrashra's question interestingly Provides Gita an interesting (Nandi) opening in her first two words: धर्मक्षेत्रे कुरुक्षेत्रे; both being compound words made up two words each: धर्म क्षेत्रे and कुरु क्षेत्रे, which may be rearranged to give क्षेत्रे क्षेत्रे धर्म कुरु - viz. do your natural instant duty in every field of action. So fine wordsmith is Gita's author Krishna (Dweepayana).
सञ्जय उवाच ।दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ १-२॥
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १-३॥
अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथः ॥ १-४॥
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ १-५॥
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ १-६॥
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ १-७॥
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिर्जयद्रथःस्तथैव च ॥ १-८॥
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ १-९॥
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १-१०॥
अयनेषु च सर्वेषु यथाभागमवस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १-११॥
तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः ।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १-१२॥
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १-१३॥
ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १-१४॥
पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १-१५॥
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १-१६॥
काश्यश्च परमेष्वासः शिखण्डी च महारथः ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १-१७॥
द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १-१८॥
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥ १-१९॥
अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः ।
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ १-२०॥
हृषीकेशं तदा वाक्यमिदमाह महीपते ।
अर्जुन उवाच ।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १-२१॥
Sanjaya then tells the blind king, 'Duryodahana told Dronacharya, 'See this army of the Pandavas arranged into a great fortification by their Supreme Commander, your student and your friend Dhrupad's son Drishtadyumna. (Gita 1:1 and 1:2) Among her great warriors it has the Maheshwasas, each of whom is as good a warrior as Bhima or Arjuna, Yuyudhana, Virata, Dhrupad, Drishtaketu, Chekitan, and Kashiraja are all as great warriors as Purujit, Shaiva, and Kuntibhoj the Lions among men and Yudhamanyu, Vikranta and Uttamauja, as great as Subhadra's son (Abhimanyu) and Dropadyas (Dropadi's five sons). (Gita 1:3 to 1:6) Let me now name some of the great warriors fighting on my side (Gita 17) you, Bhishma, Karna, Kripa, Samitinjayah, Ashwatathama, Vikarna, Somadatti, and Jayadartha and many other great warriors live for me and equipped with many different weapons, they're all highly learned warriors. This Bhishma Protected Army is invincible while that while you vanquish that Bhima Protected Army. (Gita 1:8 to 1:10) Therefore you must lead us all to protect Grandsire Bhishma for him to protect us all. Bhishma then blew his Concha-shell named Pratpavava, and all the warriors of his side followed by blowing their unique concha-shells; Bherya, PanavanaShabdastumula, etc. (Gita 1:11 to 1:13) Then followed the Pandavas blowing their respective conch-shells: God Hrishikesha (Krishna) blew his Panchjanya, Arjuna his Devadattam, Bhima his Pondra, King Yudhishthira his Anantavijaya, Nakula his Sughoshamani and Sahadeva his Manipushpaka while grand warriors Kashya, Parmeshwasas and Shikhandi etc. also blue their respective conch-shells as did Drishtadyumna, Virata, Satyaki, and Aprajita, Dhrupada and his grandsons the five Dropadeyas, Soubhadra (Abhimanyu) and the sound pierced the hearts of Dhritarashtra's sons. God then asked Arjuna what he wanted to say, and with Arjun's speech began Gita's Great Dialogue (Gita 1:14 to 1:21) Gita is the only text in the World that God has delivered to any human in any religion, and given a new philosophy of Karmayoga holding human actions primary to the whole universe. However, this prime message God delivers in seven verses of the seven hundred verses long book, the last seven verses of His forty-three verses long main lecture. In the immediately preceding seven verses, God gives the grandeur of His Karmayoga while one verse connects the Karmayoga with the earlier discussed philosophy of Kapil's Sankhya, as He has explicitly and specifically told in Gita 3:3:
श्रीभगवानुवाच ।लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३-३॥
There are two ways of belief in God, first, that of wisdom is called Sankhya and the other that of doing your duty is called Karmayoga. The earlier twenty-eight verses of God's Main Lecture are dedicated to Sankhya, such importance has God given to Sankhya, so the philosophy is reproduced below:श्रीभगवानुवाच ।अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२-११॥
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४॥
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २-१७॥
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २-१९॥
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २-२०॥
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २-२१॥
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ॥ २-२२॥
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३॥
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५॥
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २-२६॥
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥
आश्चर्यवत्पश्यति कश्चिदेन-
माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३०॥
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २-३३॥
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २-३४॥
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २-३५॥
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २-३६॥
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २-३७॥
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २-३८॥
God said, 'You mourn the unworthy of mourning and speak the words of pundits who mourn neither the one nor the yet to go. (Gita 2:11) None can kill you nor can you kill any of these kings assembled to fight and kill each other. Neither could you or they do it in the past, nor ever in the future. A person's soul is the person not her/his body, and an immortal soul does not die with the mortal body's death. (Gita 2:12) The dweller lives in the bodies through birth, childhood, youth, old age, and death, and the steadfast remain unperturbed. Here the soul is called the dweller. (Gita 2:13) Cold, heat, happiness, and sorrow are only skin deep and you should live through unbothered, O descendant of the great king Bharat. (Gita 2:14) Unperturbed by any of these the man who is a man lives eternally immortal. (Gita 2:15) There's no place for the untruth and no dearth of it for the truth and this must be seen at par with the vise versa for there's no difference between the two statements. (Gita 2:16) You're indestructible living unbothered through the destruction of all that's destructible around you. (Gita 2:17) Everybody dies but you live on through the deaths of all the bodies, so stand up and fight O descendant of the great king Bharat. (Gita 2:18) Those who think you and these assembled kings can kill or be killed know nothing. (Gita 2:19) So has it always been, will always be unto eternity as it is because unborn you have always lived seeing every mortal body killed through human history. (Gita 2:20) Always having known all this O Pritha's son, say how can you be killed or kill. (Gita 2:21) As humans abandon old clothes to wear new, so does the one who dons the bodies discard worn-out bodies to don new. (Gita 2:22) Neither weapons can cut immortal you, nor can fire burn you, and neither can water drench nor air dry you. (Gita 2:23) Neither pierce-able nor inflammable, neither wet-able nor dry-able, you're eternal, reaching everywhere unmoved. (Gita 2:24) You shouldn't bother that called untenable and unperceptive you know you are. (Gita 2:25) It shouldn't disturb you even if you consider yourself every time taking birth and dying, O the mighty-armed. (Gita 2:26) Every existence that has a terminal must necessarily have two to exist while birth and death are the two terminals containing the existence of life in between and neither should you mourn. Draw an open-ended line. The end where you began drawing makes one terminal of the line and where ended it, its other terminal. However hard you try you cannot delete one of its terminals leaving the other intact. Now close the line into a circle and it loses both its terminals and however hard you try you cannot retain or find any terminal. your life is an indestructible circle rather than a destructible open-ended line killed by an unsuccessful attempt to delete one end. (Gita 2:27) Unperceptive in the past and perceptive in the present you'll again be unperceptive in the future and forever O descendant of the great king Bharat. (Gita 2:28) Some see it with immense awe while others say the same equally awed. Others are awed hearing it, some know it and yet hearing it they express great awe. This verse shows the greatest beauty of Hinduism. Swami Vivekananda was the living epitome of Hinduism and the Gita. In his speech to the 1893 World’s Parliament of Religions said, 'Sisters and Brothers of America, it fills my heart with joy unspeakable to rise in response to the warm and cordial welcome that you have given us. I thank you in the name of the most ancient order of monks in the world, in the name of the mother of religions, and in the name of millions and millions of Hindu people of all classes and sects.
My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing the idea of toleration to different lands. I am proud to belong to a religion that has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation that has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites (led by none other than Aaron), who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny (They call themselves Ben-e-Israel). I am proud to belong to the religion that has sheltered and is still fostering the remnant of The Grand Zoroastrian Nation. I will quote to you, brethren, a few lines from a hymn that I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: “As the different streams having their sources in different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.”
The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.”... It is the same Hinduism that Dr. Sarvapalli Radhakrishnan says in his celebrated book Recovery of Faith, that every religion has a specific name for God and a specific set of prayers and rituals; while Hinduism has none; So, Hinduism is not a religion; it’s a way of life, a Sanatana (eternally growing and all-inclusive indestructible) philosophy of Deontology. As explicitly said in verse 3 of chapter 3 of the Gita:
श्रीभगवानुवाच ।लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३-३॥
Here, God clearly declares only two ways to Him; viz. Firstly that of wisdom and research for the growth of human knowledge, and secondly doing your duty of whatever has happened to be your lot. When there are only two ways to God what about devotion to God that is the most followed way to God? This and all such questions are answered in the present discussion of Gita's verse 2:29:
आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः ।आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥
There are people of various forms of understanding. There are very few people of Arjun's intellectual form that grasp the true essence of Gita's verse 3:3, while it agitates most people to angrily protest the presumed absence of divine devotion in this, and the present verse 2:29 explains this in the other intellectual forms. The most dominant form of understanding, say 90% of the total human population, is of those who
श्रुत्वाप्येनं वेद न चैव कश्चित्
Verse 3:3 agitates them into anger against the absence of Divine Devotion the sole path they successfully follow to God, and they refuse to believe verse 3:3. The next intellectual form consisting 90% of the remaining population comprises those who:
आश्चर्यवच्चैनमन्यः शृणोति
They understand the presence of everything, including divine devotion in verse 3:3 when others explain the philosophy to them. the next class is of:
माश्चर्यवद्वदति तथैव चान्यः ।
of those people who understand the philosophy after discussion with the fourth and the last and smallest class of:
आश्चर्यवत्पश्यति कश्चिदेन
Who, like Arjuna, understand the philosophy and explains it to others, yet the philosophy is true and great enough to command the awe (आश्चर्य) of all. So, the present verse makes the Gita all-inclusive and omni-ambrosial as Hinduism is and it it should be; but sadly enough such ideal all-inclusive Hinduism today exists only in the philosophy of Hinduism and in the books on Hindu philosophy/Deontology. For any belief or philosophy to practically be all-inclusive, it must first be all-understanding and omni-sympathetic, rather than fundamentally reactionary, and so Hinduism historically had been until the beginning of the erosion of its all-inclusive nature in a quintessentially fundamentalist reaction to the phenomenal growth of its own component Kshapnak Religions of Jainism and Buddhism in the later parts of the first millennium of the Common Era (CE), and phenomenally grew in the second millennium with the interaction of Hinduism with other foreign and radically fundamental religions as per the definition of religion. (Gita 2:29) The dweller in all the bodies lives immortally seeing all bodies perish in death O descendant of the great king Bharat, you should mourn none. Here, the soul is called the dweller. (Gita 2:30) Kashatriyas are born to fight wars for defining Deontological values, else Kashatriyas wouldn't exist, so your discipline does not allow you to wonder seeing a war. (Gita 2:31) Such wars for defining Deontological values as this family feud are destined doorways to heaven cheering the warriors to celebrate their advent. (Gita 2:32) Not fighting though knowing this you lose all your achievements and fall into the well of sin. (Gita 2:33) The resultant curse of inaction is more painful than death. (Gita 2:34) Afraid of you the great warrior who of your enemies have always dreaded you shall now consider you small fry. (Gita 2:35) They shall call filthy names and unutterable words to abuse your potential to hurt more than anything can. (Gita 2:36) Killed fighting you go to the heaven while victory obtains you the worldly realm to enjoy, so rise with determination and fight O Kunti's son (Gita 2:37) One never sins fighting determined with the belief of parity of joy, sorrow, profit, loss, win, and defeat. This philosophy God delivered to Arjuna is not new, Rishi Kapil had propounded this at the nascence of humanity with explicit and clear maintenance that there's no God and only mutual interaction of human qualities produces everything. All Gita's 28 verses of this philosophy are taken verbatim with 9 of them modified only to include Arjuna's mention and the rest unmodified. I separate the 9 modified verses followed by the unmodified ones:
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४॥
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २-२१॥
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २-२६॥
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३०॥
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २-३७॥
The words Bharat, Partha, Kounteya, and Mahabahu are all addresses to / names of Arjuna, which you always do while talking to somebody. So, practically there's no modification even in these nine verses. The remaining 20 unmodified verses are reproduced below:
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११॥न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥नासतो विद्यते भावो नाभावो विद्यते सतः ।उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २-१७॥य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २-१९॥न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः ।अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २-२०॥वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही ॥ २-२२॥नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३॥अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५॥जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः ।आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २-३३॥अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २-३४॥भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २-३५॥अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २-३६॥सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २-३८॥
These verses are general with no names/addresses and so unmodified. Hence all the 38 verses of this philosophy are pure reproductions of Rishi Kapil's Snakhya Philosophy of there being nothing like God. The practitioners of the Divine Devotion (Bhakti), in every religion of the world, path to God have the problem of pride and arrogance. They think and assert that they alone have the right of divine solicitation, and they are Gods on the earth. They the haughtiest persons ardently refuse to admit any other path; while the followers of the paths of wisdom and duty are very humble; followers of Sankhya the humblest. So the devotees very conveniently denounce Sankhya but constrained to admit Gita as the supreme authority of spiritualism they are forced to admit Sankhya. So they have evolved a funny spurious argument that Krishna's Sankhya is not Rishi Kapil's Sankhya, it some other Sankhya of devotion (bhakti) but they fail to produce any other Sankhya. Allow me to show some more examples of the haughty arrogance of self styled gods of earth. Let me begin with their ill conceived propaganda about Krishna's sources of Gita. They hold that Krishna got the whole Gita from the Vedas. They say Krishna is a milkman or Dogdha who produced Gita from the milk of verses of Vedas called Upanishads. God contrarily said in the Gita:
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१॥यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२॥कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३॥भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४॥त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २-४५॥
Pragmatism has only one form, O scion of the Kuru clan, while non-pragmatic psyche manifests in many ways. Some people wonder why Krishna calls Arjuna a Kaurava when he was Pandava and rivals in battle were Kauravas but that was a war between cousins, all descendants of mighty King Kuru. (Gita 2:41) Believers of the supremacy of the Vedas speak pleasing words that there's no knowledge outside of the Vedas. (Gita 2:42) Vedas prescribe many different forms of duties of havan/yagya to obtain various forms of heaven from among many forms of seven heavens with plentiful bounty of materials to appease your senses of pleasure, as fruits of one's birth/deeds. (Gita 2:43) Those pleasures capture one's senses and nullify pragmatism. (Gita 2:44) The Vedas are all about three way classification (of sadguna, rajoguna and tamoguna) of everything but forget such classification and forget the Vedas (be Nirveda), O Arjuna, focus on the crux and self centered without any dilemma and worrying neither for the loss of what you've earned or inability to earn... *
Thus Gita sums up her explanation of Sankhya the divine path to God. Gita's next verse 2:39 links the two paths of verse 3:3 in the words:
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २-३९॥
God says, 'unto here I've delivered to you the path of wisdom, and listen the other path that of duty; even the slightest practice of which will free you from all the bonds of the fruits of your deeds. (Gita 2:39)
Next follow the seven verses of God's prelude to or the grandeur of His new Philosophy He's named Karmyoga. It's the philosophy of dutifully doing whatever has fallen to be your lot in life. the verses are:
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २-४०॥
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१॥
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३॥
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४॥
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २-४५॥
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २-४६॥
The work you do ever remains eternally indestructible in this path, yet its adverse results of fruits has no existence. Even the slightest practice of this path relieves you of all the bonds of birth and duty. (Gita 2:40) Pragmatism has only one path, O scion of the great king Kuru. (Gita 2:41)
while there are many path's to any non-pragmatic thought, O scion of the great king Kuru (the founder forefather of the Kuru Clan). (Gita 2:41) Followers of the Vedas believe in the supremacy of the Vedas, so they say there's nothing beyond the Vedas (Gita 2:42) The Veda's lure you to the avarice of the heavens with plentiful material to appease your senses. (Gita 2:43)
nses of pleasure, and such lure of pleasures abducts your pragmatism. (Gita 2:43) So they abduct pragmatism. (Gita 2:44) Vedas are all about three way classification of everything but O Arjuna forget such classification into Tamas (bad) Rajas (average) and Sat (good), without dilemma and unilaterally focused on your goal forgetting efforts to earn and protection of the earned. (one can ask why must he so lose everything. God answers this in the verse:
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ९-२२॥
God says, 'Those who worship me as per my instructions, viz. with the wisdom of Sankhya or their deeds, I insure their incomes and protection the earned.' (Gita 2:45) God says, 'As all the reservoirs of water including wells, ponds, pools, lakes, rivers, and lakes, etc. cannot add up to equal or challenge the sea, the wise (Brahmans) likewise consider all the texts of Vedas etc. against the basic knowledge of Rishi Kapil's Sankhya or Karamayoga that I now reveal for you to first publish.' (Gita 2:46) God states His Karmayoga in the following seven verses reproduced below:कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७॥
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २-४८॥
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २-४९॥
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २-५०॥
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २-५१॥
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २-५२॥
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३॥
God said, 'Your control is limited in doing your duty without ever desiring its fruit (result), and neither be the doer of deeds for their results nor indifferent to your duty of always keep doing, eternally and restlessly. (Gita 2:47) Begin doing your your duty established in the philosophy (yoga) of the parity of success and failure, for such parity comprises my philosophy. (Gita 2:48) Work done for success is far from my Philosophy of pure work without desire attached (Nishkamakarma), O eraner of immense wealth (Dhananjaya), doers for results always remain poor. (Gita 2:49) There is no difference between good deeds or bad deeds and this realization leads to the best efficiency. (Gita 2:50) The wise (Manishis) abandon the fruits of their deeds to free themselves of the bonds of birth (and death) to become Gods (attain the stati of gods). (Gita 2:51) The lure of worldly desires can lead you to forget this and become ignorant of all I have told you. (Gita 2:52) Firmly and immovably establish yourself in My Karmayoga to return or failure. (Gita 2:53) Thus ends Gita's Main Lecture with the hundredth verse of the seven hundred verses long text and the next verse begins the six hundred verses long question hour, that runs into three hours, with Arjuna's first question reproduced below:
अर्जुन उवाच ।स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २-५४॥
Arjuna asked, 'How does the established one talk and work O Kehava (descendant of the great king Kishu) viz. Krishna the God). (Gita 2:54)
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