Sankhya Yoga 2.8

 Verse 2.8

न हि प्रपश्यामि ममापनुद्याद्

यच्छोकमुच्छोषणमिन्द्रियाणाम् |

अवाप्य भूमावसपत्नमृद्धं

राज्यं सुराणामपि चाधिपत्यम् || 8||

na hi prapaśhyāmi mamāpanudyād

yach-chhokam uchchhoṣhaṇam-indriyāṇām

avāpya bhūmāv-asapatnamṛiddhaṁ

rājyaṁ surāṇāmapi chādhipatyam

na—not; hi—certainly; prapaśhyāmi—I see; mama—my; apanudyāt—drive away; yat—which; śhokam—anguish; uchchhoṣhaṇam—is drying up; indriyāṇām—of the senses; avāpya—after achieving; bhūmau—on the earth; asapatnam—unrivalled; ṛiddham—prosperous; rājyam—kingdom; surāṇām—like the celestial gods; api—even; cha—also; ādhipatyam—sovereignty

I can find no means of driving away this anguish that is drying up my senses. Even if I win a prosperous and unrivalled kingdom on the earth, or gain sovereignty like the celestial gods, I will be unable to dispel this grief.

Our life’s journey and goal of life are based on our own conclusion about the reason for our sorrow and what we believe to be the remedy for it. If one thinks money will solve all his problems, he will be seeking to earn and accumulate money all his life. Hence it is very important to know what will solve one’s problems. Arjuna here expresses his understanding that even if he attains the kingdom and wealth which might be the best in the world or a position in the other world, they will not wipe away the sorrow that scorches his senses and mind.  He surrenders to lord Krishna with this understanding. He expects Krishna to show him the right way and remove the suffering in his mind.

Sadhana Chatustaya Sampatti

If one wants to learn Shastra and attain its benefit, he should have attained some qualifications prior to the learning. The one who has these qualifications is called the adhikari. The  qualifications are called the sadhana chatushtaya sampatti. The four fold qualifications. Sadhana- qualification; chatushtaya- four fold; sampatti - wealth. These qualifications are the real wealth one can have. The one who has attained these qualifications is called a sampanna:

The four qualifications required before practicing Gnana Yoga are:

(1) Vivekam : Nithya anitya vastu viveka: 

The ability to differentiate between permanent and impermanent. With our own experience and through others’ experience, we should be able to appreciate that nothing in this world is permanent, while realizing that there should be a permanent thing based on scriptural evidence. This qualification fructifies in oneself through prolonged practice of Karma yoga. Krishna teaches elaborately about karma yoga in the later part of the second chapter and in the third chapter.

(2) Vairagyam

The mental state of detachment from the sense pleasures and worldly objects. The artifice to achieve this qualification is called anu darshanam. One has to see the impermanence of things over and over again. This practice will institute vairagya in oneself. Vairagya is the most difficult qualification to achieve due to the latent impressions called vasanas in one’s mind. We have to make a persistent effort to attain this quality. Frequently bringing forth the futility and impermanence of worldly things to the mind, we will be able to overcome our vasanas gradually and attain vairagya.

(3) Shamadi shatka sampatti.

This qualification includes six qualities.

(i) Shama: - disciplining of the mind.

(ii) Dhama:-  Disciplining of the sense organs

(iii) Uparama:- or Uparathi: - The continued practice of Shama: and Dhama:

(iv) Titiksha - Endurance. The ability to endure dualities such as heat and cold, pleasure and pain etc. Krishna teaches specifically about this quality in the fourteenth sloka of the second chapter. Mathra sparshasthu kountheya…”

(v) Shraddha - Trust pending enquiry. Shraddha is often crudely translated as belief or faith. But Shraddha is a fairly untranslatable word. One needs to have absolute trust in shastra, the teacher who teaches the shastra and the existence of an ultimate reality. Though at the beginning of his quest, the existence of reality is not completely known to the seeker, he must have the faith on shastra and his teacher. He must be aware that both shastra and the teacher exist only for the seeker’s benefit and they do not require or expect any personal gain through exposing the seeker to shastra. In the course of proper study of Shastra, the seeker will come to realize the ultimate reality and appreciate the efforts of the teacher and shastra.

(v) Samadhanam - The ability to fix one’s mind on a given subject for a prolonged period of time. This quality is extremely important because the study of shastra leads one to the realization of the ultimate and it requires steady and unwavered focus for a long period of time. One needs to practice samadhanam through the practice of meditation and japa. This quality too is not achieved easily and you require patience and commitment to achieve this quality.

(4) Mumukshutva - A strong desire to achieve freedom from bondage (Moksha). This desire is cultivated through the practice of Jnana yoga (Study of shastra under a competent teacher). 

Sankhya Yoga 2.7

 2.7 The fourth qualification, surrender is happening here in Arjuna.

कार्पण्यदोषोपहतस्वभाव:

पृच्छामि त्वां धर्मसम्मूढचेता: |

यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे

शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ||2.7||

kārpaṇya-doṣhopahata-svabhāvaḥ

pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ

yach-chhreyaḥ syānniśhchitaṁ brūhi tanme

śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam

kārpaṇya-doṣha—the flaw of cowardice; upahata—besieged; sva-bhāvaḥ—nature; pṛichchhāmi—I am asking; tvām—to you; dharma—duty; sammūḍha—confused; chetāḥ—in heart; yat—what; śhreyaḥ—best; syāt—may be; niśhchitam—decisively; brūhi—tell; tat—that; me—to me; śhiṣhyaḥ—disciple; te—your; aham—I; śhādhi—please instruct; mām—me; tvām—unto you; prapannam—surrendered

I am confused about my duty, and am besieged with anxiety and faintheartedness. I am your disciple, and am surrendered to you. Please instruct me for certain what is best for me.

Here Arjuna emphatically announces his surrender. He clearly proclaims himself to be the Lord’s disciple. He begs the lord to tell him that which is sreyas for him.

Sreyas (Goodness)

In the Kathopanishad, Yama blesses Nachikethas with three boons. Nachiketas uses the first two boons for the benefit of his fathers and others. He decides to use the third boon for himself. He wants to clear his doubt about death. He asks Yama, “Some people say that man exists even after death and some say no he does not. I want to use my third boon to get an answer for this question.” Yama first hesitates to answer and then, after examining Nachiketas for his qualification as a disciple, he starts to teach him.

In every situation in a man’s life, he is endowed with a choice to choose from one of two things. Preyas (Pleasure) or Sreyas (Good).

Sreyas can be translated as goodness, liberation, righteousness or attainment of mental peace, while Preyas can be understood as pleasure, security, wealth.

Nachiketas asked Yama to explain about this Sreyas. Arjuna too declares that he does not need any pleasure or security for his life and asks Lord Krishna to teach him about the Sreyas, what is essentially good for him. At this instance Arjuna transforms himself into a disciple. Hence the friend, the charioteer and a relative becomes a teacher for Arjuna. We must realize that for the one who surrenders himself and becomes a disciple, the teacher will appear instantaneously.

The word Shisya in Sanskrit means the one who is qualified to be taught. Shasane yogya: shisya:

Goodness is of two kinds. Relative and ultimate. Arjuna here asks Krishna to tell him which is relatively good for him in that particular situation. But Lord Krishna teaches him which is ultimately good for him, and eventually for mankind.

Sankhya yoga 2.6

 Verse 2.6 

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

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

We do not even know which result of this war is preferable for us—conquering them or being conquered by them. Even after killing them we will not desire to live. Yet they have taken the side of Dhritarashtra, and now stand before us on the battlefield.

Arjuna does not know which is preferable; winning or losing the war. He says he would not want to live after slaying the people of Dhiritarashtra who stood in front of him. He argues even if he wins the battle, he would not be able to enjoy the fruits of his victory since he had shed the blood of his relatives and teachers. The guilt he would experience will overshadow the joy from the victory. Again Arjuna expresses his concern in different words. He is confused about what is right and what is wrong. This confusion is because he is enveloped by delusion and attachment to his relatives and teachers. He also expresses his doubt as to who will win the war. A warrior can not have both these confusions, whether he would win the war and whether winning or losing the war is preferable . If he entertains these sorts of doubts in the battlefield, his ability to indulge in the war will be curtailed.

In the pursuit of self knowledge, a spiritual aspirant faces the same sort of questions at the beginning of his journey. He is confused as to whether to continue doing what was required of him socially and if his doings have any negative implications on his spiritual quest. Must he give up his social undertakings completely and surrender to his path of self realization or should he continue to do what is rightful and dutiful? How can one continue to do his duties and remain unaffected by the results of those actions? Also, how can one determine if such and such things are one’s swadharma? Arjuna’s justifications on why he needs to quit fighting are only the reflections of what lingers in an aspirant's mind during the initial and middle stages of his spiritual journey.

Sankhya Yoga 2.5

 Verse 2.5

गुरूनहत्वा हि महानुभावान्

श्रेयो भोक्तुं भैक्ष्यमपीह लोके |

हत्वार्थकामांस्तु गुरूनिहैव

भुञ्जीय भोगान् रुधिरप्रदिग्धान् || 5||

gurūnahatvā hi mahānubhāvān

śhreyo bhoktuṁ bhaikṣhyamapīha loke

hatvārtha-kāmāṁstu gurūnihaiva

bhuñjīya bhogān rudhira-pradigdhān

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

 It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.

Arjuna argues that it is better to go on begging and live by alms than to kill his masters and enjoy the pleasures stained by their blood. When he said he would prefer to go begging, he had in his mind to renounce this world and take up a life of sanyasa than to indulge in this war. Shastra allows people belonging to two ashrams to go begging and live by their alms. Bramcharis who stay with their Guru and learn scriptures can go begging since they are not allowed to work for a living during their learning period. The other section of the people are sanyasis. They renounce all the worldly activities for the sole purpose of knowing the ultimate reality. Arjuna has already crossed the Brahmachari state of life. What remains for him is only the life of sannyasa. By running away from the battlefield, he intended to renounce his kingdom and take up the life of sannyasa. Keeping this in mind, he keeps asking Lord Krishna, “Which is a better way of life, a life of Karma yoga or a life of sannyasa?” in chapters 3 and 5. Even in chapter 18 he asks what is the difference between sannyasa and Tyaga (sacrifice or renunciation).

Sankhya Yoga 2.4

 ||2.4||

अर्जुन उवाच

कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।

       इषुभि: प्रतियोत्स्यामि पूजार्हावरिसूदन ।। ४ ।।

arjuna uvācha

kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana

iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana

arjunaḥ uvācha—Arjuna said; katham—how; bhīṣhmam—Bheeshma; aham—I; sankhye—in battle; droṇam—Dronacharya; cha—and; madhu-sūdana—Shree Krishna, slayer of the Madhu demon; iṣhubhiḥ—with arrows; pratiyotsyāmi—shall I shoot; pūjā-arhau—worthy of worship; ari-sūdana—destroyer of enemies

Arjuna said: O Madhusudana! How can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?

Arjuna expresses a very important concern that was bothering his mind. One can easily fight one’s enemies. You know it is your enemy you are fighting with and you will have gathered all your strength to combat your enemy. You will have no confusion or hesitation in your mind as to whether to destroy your enemy or leave him alive. But now, it is not the enemy that you will have to fight, but your friend; your kith and kin. Arjuna also addresses Krishna as Madhusoodhana, implying that Krishna killed a mortal enemy of mankind which will not have any negative impact on your conscience whereas to think of killing your relations and teachers is hard to digest.

I am trying to apply Arjuna's reasoning to our pattern of thinking. You have always thought that this world is real and to live in this world, enjoying the pleasures it offers, attaining positions that the world considers valuable are the things to be achieved in order to lead a happy and successful life. And hence the worldly things are your friends and close to your heart. Now, there comes a moment in your life no matter what you achieve in your life, it does not help you gain permanent mental satisfaction. You have fulfilled society’s requirements but it has not fulfilled you completely. The teacher tells you the things that you pursued so far are not your friends, but your foes. He says you need to conquer them if you want freedom from bondage. You see a contradiction  between your teacher’s statement and your personal experience. 

Sankhya Yoga 2.3

 ||2.3||

क्लैब्यं मा स्म गम: पार्थ नैतत्त्वय्युपपद्यते ।

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ।। ३ ।।

Klybyam maa smagama paartha naitththyyupapadhyathe

Kshudran hrudaya dourbalyam thyakthvoththishta paranthapa

klaibyam—unmanliness; mā sma—do not; gamaḥ—yield to; pārtha—Arjuna, the son of Pritha; na—not; etat—this; tvayi—to you; upapadyate—befitting; kṣhudram—petty; hṛidaya—heart; daurbalyam—weakness; tyaktvā—giving up; uttiṣhṭha—arise; param-tapa—conqueror of enemies

O Partha it does not befit you to yield to this unmanliness. Give up such petty weakness of heart and arise, O vanquisher of enemies.

The one who behaves in a way unbefitting of manliness is mentioned here. Arjuna’s qualities and training  as a warrior do not befit his present behavior. He had once waged war against Lord shiva himself. He had never experienced the weakness of heart before. While Krishna asks him to drop this weakness, he at the same time reminds him of his abilities by addressing him the vanquisher of enemies and orders him to arise and fight. 

In the principle of prakriti and purusha (the inanimate universe and the only conscious principle), as long as one depends on the inanimate universe, he is only considered  an eunuch. If one solely depends on the conscious principle which is his true self, only then he is considered a man. This applies to both man and woman. Bhagavan thoroughly rejects the weakness of depending on prakriti. नायमात्मा बलहीनेन लभ्य: naayamathma balaheenena labyaha. An upanishad says this Atma cannot be attained by the weak minded. On this occasion, Krishna’s teaching comes from this upanishad mantra. One has to be strong physically, mentally and spiritually in order to attain freedom from bondage. One needs to be strong even to follow his swadharma as well.

Krishna says one needs to get rid of one’s weaknesses. A spiritual aspirant should carefully look within to analyse the kinds of weaknesses he possesses. He should realize that Krishna also reminds us that we have the ability to overcome our own weaknesses and rise above our limitations. We can achieve anything if we train our body and mind to be stronger. We cannot afford to be complacent and later complain about our surroundings and situations. So get strong!

Sankhya Yoga 2.2

 ||2.2||

श्री भगवानुवाच - Shri Bhagavan Uvaca

श्री - Shri - The one who has the wealth

भगवान् -bhagavan - the one who has the following six wealths in totality.

1. Rulership

2. Dharma - Righteous action

3. Absolute fame

4. Absolute wealth

5. All knowledge

6. Indifference - detachment

भग अस्य अस्ति इति भगवान् ।

एेश्वर्यस्य समग्रस्य वीर्यस्य यशस: श्रिय: ।

ज्ञानवैराग्ययोश्चैव षण्णां भग इतीरणा ।। Vishnu Purana (6.5.74)

Introduction

All human beings suffer due to sorrow. Sorrow here is due to the incompleteness in their minds. The emotions such as anger, jealousy etc are found in the human mind by nature. The cause for suffering for human beings differs from person to person.

There are two ways in which a human being can remove his sorrow. In the first one, by removing the topical problem, that is but changing or removing the situation in which the suffering happens, one is able to relieve the suffering and sorrow temporarily. Hence it is only a temporary solution. Arjuna wants only this temporary solution. The second one involves removing the fundamental problem. This provides a permanent solution to all suffering. Arjuna thinks his suffering is due to his killing his relatives and teachers. But Krishna takes this opportunity to address the fundamental problem of all and is going to offer a permanent solution.

 

The four steps required to cross the ocean of life of becoming (samsara)

If one wants to cross the ocean of Samsara, in other words, if one wants to remove all his suffering permanently, one should have the following four qualifications. These are the fundamental requirements to become a disciple.

1. Discovery of samsara. The discovery that I am leading a life of sorrow and suffering.

2. The desire that I should be free from this samsara.

3. The realization of the helplessness that I will not be able to free myself from this bondage only through my efforts alone.

4. Surrendering to a master who has come out of this bondage and who will help me come out of it.

Arjuna has crossed the first two steps. Bhagavan now speaks to Arjuna here only as a friend. Because he has not transformed completely into a student yet. 

श्री भगवानुवाच  

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।

अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ।। २ ।।

Shri Bhagavan Uvaca

Kuthasthva kashmalamidham vishame samupasthitham

Anaaryajushtam asvarkyam akeerthikaramarjuna ।।2।।

अर्जुन  Arjuna - Arjuna    विषमे  vishame - in this predicament     कुत: kutha: from where   इदं  idham - this    अनार्यजुष्टम्  anaaryajushtam - not suitable for Arya     अस्वर्ग्यम्  asvargyam - that which does not lead to heavan     अकीर्तिकरम्  akeerthikram - that which brings to dishonor   कश्मलम्  kshmalam - foul    त्वा  thva - to you   समुपस्थितम्  samupasthitham - that came about.

 

Hey Arjuna! In this time of predicament, how does this foul delusion that neither suitable for an Arya like you nor takes you to heaven but only brings you dishonor come to you?

Explanation

Arjuna is addressed here by the word arya. The word arya here does not represent a race nor does it represent a nationality. The one who has a matured mind and leads a proper life is called arya. The one who does the right action at the right time is called arya. The one who has a corrupted mind is not an arya. Krishna tells Arjuna that his mind is muddy, hence the words he has spoken until now have no meaning. That is why Krishna rejects Arjuna’s thinking as futile. If one’s mind is confused, then he is neither qualified for this world nor the other.

Sankhya Yoga 2.1

 Second Chapter

Sankhya Yoga [सांख्ययोग:]

The second and eighteenth chapters of the Gita have the essence of the entire Bhagavad Gita. The second chapter is termed as the Upakrama Bhaga and provides the essence of the teaching in its introduction. The eighteenth chapter is termed as the Upasamhara Bhaga and provides the essence in its conclusion.

There are four important topics dealt in this second chapter. 

1. Introduction to Vedanta Philosophy.

2. The yoga of Knowledge (Gnana Yoga)

3. The yoga of action (Karma Yoga)

4. The qualities of a self realized soul and benefits of self knowledge.

||2.1||

सञ्जय उवाच

तं तथा कृपयाऽऽविष्टमश्रुपूर्णाकुलेक्षणम् ।

विषीदन्तमिदं वाक्यमुवाच मधुसूदन: ।।  १ ।।

Sanjaya uvacha

Tham thatha krupayavishtam asrupoornakulekshanam

Visheedhanthamidham vakyam uvaacha madhusoodhana:

सञ्जय उवाच - Sanjaya Uvacha- sanjaya said;  तथा -thatha - in this manner; कृपयाऽऽविष्टम - krupaya aavishtam - overflowing with compassion; Aश्रुपूर्णाकुलेक्षणम् -asrupoorna aakula eekshanam - eyes flowing with tears that prevents the sight; विषीदन्तमिदं वाक्यमुवाच मधुसूदन: visheedhantham vaakyam uvacha madhusoodhana:; to who is suffering madhusoodhana said these words.

Sanjaya Said

In this manner, to Arjuna who was overflowing with compassion and whose eyesight is shadowed by flowing tears, Lord Krishna said these words.

Explanation:

The first sloka of the second chapter starts with Sanjaya continuing to explain what happened in the battlefield. Towards the end of the first chapter, Krishna who listened to Arjuna’s baffling patiently, is addressed by Sanjaya as Madhusoodhana, the one who killed a demon called Madhu.

Arjuna is described here as the one who is enveloped by compassion, love and empathy and whose eyes are full of tears. He stood in the battlefield confused with the situation where he had to destroy his kith and kin and his teachers, and not knowing the answer to the contradiction as to whether he had to do his duty or act upon his compassion.

If one who has his mind under control and is not deterred by the situation and tries to help others to come out of their misery, then one can be said to be compassionate. But the compassion seen in Arjuna is not of this kind. Instead of keeping his emotions under control, he has become a slave to his own emotions and mental weakness. Krishna says the following words to Arjuna who was standing under the influence of his own emotions in the next verse.

Why is it necessary to undertake the study of the Bhagavad Gita?

Why is it necessary to undertake the study of the Bhagavad Gita? 

Before we venture to acquire any new knowledge, we need to do a thorough enquiry as to why we need to acquire that knowledge and the necessity of it. If we understand the reason why we should study Gita,presented by Lord Sri Krishna, at this stage of our lives rather than at an old age when we are retired from all routines of life, it will help us study the text with a proper attitude and enthusiasm. 

A sloka explains the similarities and the difference between a human being and an animal. 

आहारनिद्रा भयमैतुनंच सामान्यमेतत् पशुभिर्नराणाम् । 

(Aahaara nidra bhaya maithunancha saanyamaethath pashubhir naraanaam) 

The first line tells the similarities between the two of them. Intake of food, sleep, self defence and reproduction are the similarities between a human being and an animal. 

बुद्धिर्हि तेषां अधिकोविषेष: बुद्याविहीना पशुभि: समाना: ।। 

(Buddhirhi thesham adhiko vishesha: budhyaviheena pashubhir samaanaa:)  

Man is specially endowed with his intellect. The one who does not utilize this intellect properly will only be equal to an animal. Hence intellect is the one faculty that differentiates a human being from an animal.  

What is intellect?  

Intellect is an instrument. It functions in three ways as an instrument.  

1 Self-awareness. The ability to be aware of oneself. 

2. Discriminatory power. The ability to know of what is right and wrong.  

   By nature, every human being is endowed with this ability to differentiate between what is right and wrong. 

 3. The knowledge about reality and appearance. The moment we realize that a mirage is only an appearance and not real water, we start appreciating a mirage as just an appearance and the knowledge continues even while the appearance of a mirage continues. But an animal will not be able to differentiate between reality and appearance.  

If a man loses all the above three abilities of intellect, then he will only be considered  an animal. Hence the human intellect must be put into its maximum use and when one puts the intellect into good use one attains the following benefits. 

What are the benefits of human intellect? 

1. Higher the intellect higher the pleasures of the world that one can enjoy. For example, a man with a higher intellect will be able to appreciate the fine arts and literature and enjoy the pleasures they offer while a man with a lower intellect will never know what these pleasures are. 

2. The potentiality to control everything. We have seen people with higher intellect control things and people around them easily. 

3. One can avoid papa karmas, which are prohibited actions, actions that harm others and oneself and choose to do punya karmas, actions that bring good to others and oneself with the use of one’s intellect. By gaining punya and avoiding papa one is eligible for the pleasures of this world and the world beyond. A question may be asked here on how gaining of punya karma helps one to enjoy the pleasures of this world. Oftentimes we see in this world that people have what they want but are unable to enjoy due to their inabilities. One may have all the money in the world but may lack physical and mental health. Hence it is said one requires punya in order to enjoy worldly pleasures. That punya helps one to gain a place in heaven is purely a thing of faith. A spiritual aspirant is neither interested in worldly pleasure nor in the other worldly. Hence there is a third benefit to a spiritual aspirant that comes from acquiring punya and avoiding papa. He gains the purity of mind that is required for the spiritual practice and the study of scriptures. He qualifies for the ultimate goal of life, self-realization. 

4. One attains the ultimate goal of life which is realization of one’s self.  

What are the drawbacks of not putting one’s intellect into proper use? 

1. One attains greater sorrow than animals. He suffers from lack of sleep; suffers due to his comparing himself with others; fears his own future. Due to intellect not properly put into use one will entangle himself in the problems created by himself. 

2. Being a slave to things created by oneself. People often become addicted to things such as cell phones, movies, music, food etcetera, and struggle to come out of that addiction.  

3. Accumulating papa. 

4. One attains shoka, sorrow, and bondage due to intellect not properly put into use. 

Texts such as Bhagavad Gita and Upanishads instill the right knowledge that is required for one’s intellect. These philosophical texts clear one of the doubts about what is right and what is wrong; provides the knowledge about reality and appearance (Satya and Mitya) and makes one qualified to live as a human being. If we realize the necessity and importance of the Gita then the eagerness to study the Bhagavad Gita will increase. Now let us try to know the importance of studying Gita with an attitude of trust.  

Gita is one among the Prasthana Traya: 

The upanishads, Bhagavad Gita and Brahma Sutra are together called the Prasthana Traya. This means that these three texts are the ultimate instruments of Knowledge of the ultimate reality. The explanation of the ultimate reality is presented in a proper order in these three texts. No other text has any further explanation about the ultimate reality than presented in these three texts. The other spiritual texts can only be the elaborate explanations of the above three texts.

The Central theme of Gita:

1. The realization of the Self. The knowledge of who I really am.

2. The knowledge about Dharma, the righteous action.

3. The knowledge about how to purify and strengthen your mind through various spiritual practices and make your intellect to qualify to attain Moksha, the freedom from bondage; freedom from the life of becoming.

Gita’s location:

Gita is located in the MahaBharata, a great classical epic composed by Vyasa. It is in Bhishma Parva, starting from the twenty fifth chapter and ending at forty second. Hence Gita consists of eighteen chapters and has seven hundred slokas.

Background:

The war between Pandavas and Kauravas has been finalized. Vyasa tells Dhritarashtra that he would give him the eyes of wisdom so he could witness the war. Dhritarashtra does not like to see his kith and kin die. Hence Vyasa gives those eyes of wisdom to Sanjaya who is the charioteer of Dhritarashtra. With these eyes, he will not only be able to see what happens in the battlefield but also will know what goes on in everyone’s mind in the battlefield. 

Dhritarashtra asks Sanjaya to tell him only the result of the war each day. At the end of the tenth day, Bhishma was defeated by Arjuna. After hearing this, having lost faith in his own side, Dhritarashtra asks Sanjaya to tell him everything from the beginning. Sanjaya begins to describe the moment the war began and the confusion that happened in Arjuna’s mind.

The entire first chapter and the first ten slokas of the second chapter describe the battlefield and the confusion in Arjuna's mind. But Shankara in his commentary on the Bhagavad Gita, starts to give explanation only from the eleventh sloka of the second chapter. 

 

First Chapter 

Arjuna Vishada Yoga (अर्जुनविषादयोग:)

The chapter explains Arjuna’s sorrow. Yoga here means topic. The word yoga has multiple meanings. Yoga can mean spiritual practice as well. Vishada  means sorrow.

Here the sorrow is of two kinds.

1. Duryodhana experienced sorrow due to the jealousy about the Pandavas. This sorrow led to destruction for him and others.

2. Arjuna’s sorrow was due to his compassion for the fellow beings. This sorrow helped him attain a mental maturity. The sorrow turned into a yoga (spiritual practice) for him. Because of his sorrow lord Krishna gave us the Gita. Hence Arjuna’s sorrow was the seed from which Gita sprouted.

We should realize what kind of sorrow will bind us and what kind will liberate us. The real bondage is the incompleteness that one feels in his mind.  This incompleteness in the mind leads to jealousy, anger, fear and hatred.