The Bhagavad Gita Chapter 2
Excerpts from God Talks with Arjuna: The Bhagavad Gita
by Paramahansa Yogananda
The Bhagavad Gita Summary
O Partha ("Son of Pritha," Arjuna), surrender not to unmanliness; it is unbecoming to thee. O Scorcher of Foes, forsake this small weakheartedness! Arise! [—Commentary]
The Blessed Lord said:
Thou hast been lamenting for those not worth thy lamentations! Yet thou dost utter words of lore. The truly wise mourn neither for those who are living nor for those who have passed away. [—Commentary]
It is not that I have never before been incarnated; nor thou, nor these other royal ones! And never in all futurity shall any one of us not exist! [—Commentary]
There has never been a time when you and I and the kings gathered here have not existed, nor will there be time when we will cease to exist.
Arjuna, the ideas of heat and cold, pleasure and pain, are produced by the contacts of the senses with their objects. Such ideas are limited by a beginning and an end. They are transitory, O Arjuna; bear them with patience!
O Flower among Men (Arjuna)! he who cannot be ruffled by these (contacts of the senses with their objects), who is calm and evenminded during pain and pleasure, he alone is fit to attain everlastingness! [—Commentary]
The Impermanent Is Not Real
Of the unreal, there is no existence. Of the real, there is no nonexistence. The final truth of both of these is known by men of wisdom. [—Commentary]
The impermanent has no reality; reality lies in the eternal. Those who have seen the boundary between these two have attained the end of all knowledge.
The Eternal Nature of the Soul
He who considers the Self as the slayer; he who deems that it can be slain: neither of these knows the truth. The Self does not kill, nor is it killed. [—Commentary]
This Self is never born nor does it ever perish; nor having come into existence will it again cease to be. It is birthless, eternal, changeless, ever-same (unaffected by the usual processes associated with time). It is not slain when the body is killed. [—Commentary]
Just as an individual forsaking dilapidated raiment dons new clothes, so the body-encased soul, relinquishing decayed bodily habitations, enters others that are new. [—Commentary]
No weapon can pierce the soul; no fire can bum it; no water can moisten it; nor can any wind wither it.
The soul is uncleavable [indivisible]; it cannot be burnt or wetted or dried. The soul is immutable, all-permeating, ever calm, and immovable— eternally the same.
The soul is said to be imponderable, unmanifested, and unchangeable. Therefore, knowing it to be such, thou shouldst not lament! [—Commentary]
But if thou dost imagine this soul incessantly to be born and to die, even in that case, O Mighty-armed (Arjuna), thou shouldst not grieve for it. For that which is born must die, and that which is dead must be born again. Why then shouldst thou grieve about the unavoidable?
Some behold the soul in amazement. Similarly, others describe it as marvelous. Still others listen about the soul as wondrous. And there are others who, even after hearing all about the soul, do not comprehend it at all. [—Commentary]
Benefits of Practicing Yoga
In this path (of yoga action) there is no loss of the unfinished effort for realization, nor is there creation of contrary effects. Even a tiny bit of this real religion protects one from great fear (the colossal sufferings inherent in the repeated cycles of birth and death). [—Commentary]
Right Attitude (nonattachment, evenmindedness)
The Vedas are concerned with the three universal qualities or gunas. O Arjuna, free thyself from the triple qualities and from the pairs of opposites! Ever calm, harboring no thoughts of receiving and keeping, become thou settled in the Self. [—Commentary]
Thy human right is for activity only, never for the resultant fruit of actions. Do not consider thyself the creator of the fruits of thy activities; neither allow thyself attachment to inactivity.
O Dhananjaya (Arjuna), remaining immersed in yoga, perform all actions, forsaking attachment (to their fruits), being indifferent to success and failure. This mental evenness is termed yoga. [—Commentary]
Ordinary action (performed with desire) is greatly inferior to action united to the guidance of wisdom; therefore, O Dhananjaya (Arjuna), seek shelter in the ever-directing wisdom. Miserable are those who perform actions only for their fruits.
Sense Temptation & Anger
Brooding on sense objects causes attachment to them. Attachment breeds craving; craving breeds anger. Anger breeds delusion; delusion breeds loss of memory (of the Self). Loss of right memory causes decay of the discriminating faculty. From decay of discrimination, annihilation (of spiritual life) follows.
The man of self-control, roaming among material objects with subjugated senses, and devoid of attraction and repulsion, attains an unshakable inner calmness. [—Commentary]
As a boat on the waters is carried off course by a gale, so an individual's discrimination is driven from its intended path when the mind succumbs to the wandering senses.
He is full with contentment who absorbs all desires within, as the brimful ocean remains unmoved (unchanged) by waters entering into it—not he who lusts after desires.
That person realizes peace who, relinquishing all desires, exists without craving and is unidentified with the mortal ego and its sense of "mine-ness"