Feeling like a failure

Do not yield to impotence, O Arjuna, son of Pritha. It does not befit you. Cast off this mean weakness of the heart! Stand up, O conqueror of foes!

Arjuna was addressed as the son of Pṛthā, who happened to be the sister of Kṛṣṇa’s father Vasudeva. Therefore Arjuna had a blood relationship with Kṛṣṇa. If the son of a kṣatriya declines to fight, he is a kṣatriya in name only, and if the son of a brāhmaṇa acts impiously, he is a brāhmaṇa in name only. Such kṣatriyas and brāhmaṇas are unworthy sons of their fathers; therefore, Kṛṣṇa did not want Arjuna to become an unworthy son of a kṣatriya. Arjuna was the most intimate friend of Kṛṣṇa, and Kṛṣṇa was directly guiding him on the chariot; but in spite of all these credits, if Arjuna abandoned the battle he would be committing an infamous act. Therefore Kṛṣṇa said that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhīṣma and his relatives, but Kṛṣṇa considered that sort of magnanimity mere weakness of heart. Such false magnanimity was not approved by any authority. Therefore, such magnanimity or so-called nonviolence should be given up by persons like Arjuna under the direct guidance of Kṛṣṇa.

On seeing Thee, touching the sky, shining in many colors, with mouths wide open, with large fiery eyes, I am terrified at heart and find neither courage nor peace, O Vishnu.

Dhriti also means patience and strength. Sama also means control.The vision of the Cosmic Form has frightened Arjuna considerably.

That happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.

Anubandhe In the conseence after the termination. The pleasure that is begotten by evil habits like drinking liors and eating worthless things is delusive of the self. The man becomes oblivious of the path he ought to tread. Such pleasure is verily of the nature of darkness.

The Blessed Lord said, "From whence has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, O Arjuna?"

Kṛṣṇa and the Supreme Personality of Godhead are identical. Therefore Lord Kṛṣṇa is referred to as Bhagavān throughout the Gītā. Bhagavān is the ultimate in the Absolute Truth. The Absolute Truth is realized in three phases of understanding, namely Brahman, or the impersonal all-pervasive spirit; Paramātmā, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavān, or the Supreme Personality of Godhead, Lord Kṛṣṇa. In the Śrīmad-Bhāgavatam (1.2.11) this conception of the Absolute Truth is explained thus: vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate “The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramātmā and Bhagavān.” These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun’s surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun’s surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding the sunshine – its universal pervasiveness and the glaring effulgence of its impersonal nature – may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramātmā feature of the Absolute Truth. And the student who can enter into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the bhaktas, or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category. The Sanskrit word bhagavān is explained by the great authority Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the Brahma-saṁhitā by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam “There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.” ( Brahma-saṁhitā 5.1) In the Bhāgavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge “All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.” ( Bhāg. 1.3.28) Therefore, Kṛṣṇa is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman. In the presence of the Supreme Personality of Godhead, Arjuna’s lamentation for his kinsmen is certainly unbecoming, and therefore Kṛṣṇa expressed His surprise with the word kutaḥ, “wherefrom.” Such impurities were never expected from a person belonging to the civilized class of men known as Āryans. The word āryan is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Viṣṇu, or Bhagavān, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Āryans. Although Arjuna was a kṣatriya, he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Āryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Kṛṣṇa did not approve of the so-called compassion of Arjuna for his kinsmen.

People will also recount your everlasting dishonor; and for one who has been honored, dishonor is worse than death.

The world also will ever recount thy infamy which will survive thee for a long time. Death is really preferable to disgrace to one who has been honoured as a great hero and mighty warrior with noble alities.

This, which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of action.

Lord Krishna taught Jnana (knowledge) to Arjuna till now. (Sankhya Yoga is the path of Vedanta or Jnana Yoga, which treats of the nature of the Atman or the Self and the methods to attain Selfrealisation. It is not the Sankhya philosophy of sage Kapila.) He is now giving to teach Arjuna the technie or secret of Karma Yoga endowed with which he (or anybody else) can break through the bonds of Karma. The Karma Yogi should perform work without expectation of fruits of his actions, without the idea of agency (or the notin I do this), without attachment, after annihilating or going beyond all the pairs of opposites such as heat and cold, gain and loss, victoyr and defeat, etc. Dharma and Adharma, or merit and demerit will not touch that Karma Yogi who works without attachment and egoism. The Karma Yogi consecrates all his works and their fruits as offerings unto the Lord (Isvararpanam) and thus obtains the grace of the Lord (Isvaraprasada).

Far lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit.

Action done with evenness of mind is Yoga of wisdom. The yogi who is established in the Yoga of widdom is not affected by success or failure. He does not seek fruits of his actions. He has poised reason. His reason is rooted in the Self. Action performed by one who expects fruits for his actions, is far inferior to the Yoga of wisdom wherein the seeker does not seek fruits because the former leads to bondage and is the cause of birth and death. (Cf.VIII.18).

Verily, no one can remain for even a moment without performing action; for everyone is made to act helplessly, indeed, by the qualities born of Nature.

The Gunas (alities of Nature) are three, viz., Sattva, Rajas and Tamas. Sattva is harmony or light or purity Rajas is passion or motion Tamas is inertia or darkness. Sattvic actions help a man to attain to Moksha. Rajasic and Tamasic actions bind a man to Samsara.These alities cannot affect a man who has knowledge of the Self. He has crossed over these alities. He has become a Gunatita (one who has transcended the alities of Nature). The ignorant man who has no knowledge of the Self and who is swayed by Avidya or nescience is driven helplessly to action by the Gunas. (Cf.IV.16,XVIII.11).

The righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food solely for their own sake indeed consume sin.

Those who, after performing the five great sacrifices, eat the remnants of the food are freed from all the sins committed by these five agents of insect slaughter, viz., (1) the pestle and mortar, (2) the grinding stone, (3) the fireplace, (4) the place where the waterpot is kept, and (5) the broom. These are the five places where injury to life is daily committed. The sins are washed away by the performance of the five MahaYajnas or great sacrifices which every Dvija(twicorn or the people belonging to the first three castes in Hindu society, especially the Brahmin) ought to perform1. DevaYajna Offering sacrifices to the gods which will satisfy them,2. BrahmaYajna or RishiYajna Teaching and reciting the scriptures which will satisfy Brahman and the Rishis,3. PitriYajna Offering libations of water to ones ancestors which will satisfy the manes,4. NriYajna The feeding of the hungry and the guests, and,5. BhutaYajna The feeding of the subhuman species, such as animals, birds, etc.

From food come forth beings; from rain, food is produced; from sacrifice arises rain, and sacrifice is born of action.

Here Yajna means Apurva or the subtle principle or the unseen form which a sacrifice assumes between the time of its performance and the time when its fruits manifest themselves.

Whatever a great man does, others also do; whatever he establishes as the standard, the world follows.

Man is a social animal. He is an imitating animal too. He takes his ideas of right and wrong from those whom he regards as his moral superior. Whatever a great man follows, the same is considered as an authority by his followers. They try to follow him. They endeavour to walk in his footsteps.

He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions.

In common parlance action means movement of the body, movement of the hands and feet, and inaction means to sit quiet.It is the idea of agency, the idea I am the doer that binds man to Samsara. If this idea vanishes, action is no action at all. It will not bind one to Samsara. This is inaction in action. If you stand as s spectator or silent witness of Natures activities, feeling Nature does everything I am nondoer (Akarta), if you identify yourself with the actionless Self, no matter what work or how much of it is done, action is no action at all. This is inaction in action. By such a practice and feeling, action loses its binding nature.A man may sit quietly. He may not do anything. But if he has the idea of agency or doership, or if he thinks that he is the doer, he is every doing action, though he is sitting quietly. This is action in inaction. The restless mind will ever be doing actions even though one sits quietly. Actions of the mind are real actions. Nor can anyone even for one moment remain really actionless, for helplessly is everyone driven to action by the alities of Nature. (Chapter III.5)Inaction also induces the feeling of egoism. The inactive man says, I sit quietly I do nothing. Inaction, like action, is wrongly attributed to the Self.He is the performer of all actions who knows this truth

Even if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge.

You can cross the ocean of sin with the boat of the knowledge of the Self. (Cf.IX.30)

This threefold austerity, practiced by steadfast men, with the utmost faith, desiring no reward, is called Sattvic.

Trividham Threefold -- physical, vocal and mental.Yuktaih Steadfast Balanced in mind, unaffected in success and failure.Sraddhaya With faith With belief in the existence of God, in the words of the preceptor, in the teachings of the scriptures and in ones own Self.

Indeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation.

He who has assumed a human body and yet grumbles at having to perform actions is verily a fool. Can fire that is endowed with heat as its natural property ever think of getting rid of it So long as you are living in this body you cannot entirely relinish action. Lord Krishna says to Arjuna Nor can anyone, even for an instant remain actionless for helplessly is everyone driven to action by the alities born of Nature (Cf.III.5). Nature (and your own nature, too) will urge you to do actions. You will have to abandon the idea of agency and the fruits of actions. Then you are ite safe. No action will bind you.The ignorant man who identifies himself with the body and who thinks that he is himself the doer of all actions should not abandon actions. It is impossible for him to relinish actions. He will have to perform all the prescribed duties while relinishing their fruits.Dehabhrita A wearer of the body An embodied being, i.e., he who identifies himself with the body

O Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.

Thou art endowed, O Arjuna, with martial alities, prowess, valour, skill, etc. Thou art, therefore, bound by these innate alities. Thou wilt be forced to fight by thy own nature. Nature will constrain thee to fight, much against thy will.

Know also, O best among the twice-born! the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name to you for your information.

He saw fathers-in-law and friends in both the armies. The son of Kunti, Arjuna, seeing all those kinsmen thus standing arrayed, spoke sorrowfully, deeply filled with pity.

Teachers, fathers, sons, and grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives—

Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Kṛṣṇa should understand what will satisfy Arjuna’s senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way – namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one’s own senses – then by the grace of Govinda all desires of the living entity are satisfied. Arjuna’s deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to fight. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Kṛṣṇa kill them personally. At this point he did not know that Kṛṣṇa had already killed them before their coming into the battlefield and that he was only to become an instrument for Kṛṣṇa. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord’s plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.

Why should we not, who clearly see the evil in the destruction of families, learn to turn away from this sin, O Janardana (Krishna)?

Ignorance of law is no excuse but wanton sinful conduct is a grave crime, unworthy of us, who are wiser.

O Krishna, by the prevalence of impiety, the women of the family become corrupt; and, when women are corrupted, O Varshenya (descendant of Vrishni), intermingling of castes arises.

According to the rules and regulations of fruitive activities, there is a need to offer periodical food and water to the forefathers of the family. This offering is performed by worship of Viṣṇu, because eating the remnants of food offered to Viṣṇu can deliver one from all kinds of sinful reactions. Sometimes the forefathers may be suffering from various types of sinful reactions, and sometimes some of them cannot even acquire a gross material body and are forced to remain in subtle bodies as ghosts. Thus, when remnants of prasādam food are offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life. Such help rendered to forefathers is a family tradition, and those who are not in devotional life are required to perform such rituals. One who is engaged in the devotional life is not required to perform such actions. Simply by performing devotional service, one can deliver hundreds and thousands of forefathers from all kinds of misery. It is stated in the Bhāgavatam (11.5.41): devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam “Anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind or forefathers.” Such obligations are automatically fulfilled by performance of devotional service to the Supreme Personality of Godhead.

Alas! We are involved in a great sin, for we are prepared to kill our kinsmen, out of greed for the pleasures of a kingdom.

It is the custom – according to kṣatriya fighting principles – that an unarmed and unwilling foe should not be attacked. Arjuna, however, decided that even if attacked by the enemy in such an awkward position, he would not fight. He did not consider how much the other party was bent upon fighting. All these symptoms are due to soft-heartedness resulting from his being a great devotee of the Lord.

Sanjaya said: To him, who was thus overcome with pity, despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke these words.

Material compassion, lamentation and tears are all signs of ignorance of the real self. Compassion for the eternal soul is self-realization. The word “Madhusūdana” is significant in this verse. Lord Kṛṣṇa killed the demon Madhu, and now Arjuna wanted Kṛṣṇa to kill the demon of misunderstanding that had overtaken him in the discharge of his duty. No one knows where compassion should be applied. Compassion for the dress of a drowning man is senseless. A man fallen in the ocean of nescience cannot be saved simply by rescuing his outward dress – the gross material body. One who does not know this and laments for the outward dress is called a śūdra, or one who laments unnecessarily. Arjuna was a kṣatriya, and this conduct was not expected from him. Lord Kṛṣṇa, however, can dissipate the lamentation of the ignorant man, and for this purpose the Bhagavad-gītā was sung by Him. This chapter instructs us in self-realization by an analytical study of the material body and the spirit soul, as explained by the supreme authority, Lord Śrī Kṛṣṇa. This realization is possible when one works without attachment to fruitive results and is situated in the fixed conception of the real self.

Arjuna said, "O Madhusudana, how can I fight in battle with arrows against Bhishma and Drona, who are worthy of being worshipped, O destroyer of enemies?"

Respectable superiors like Bhīṣma the grandfather and Droṇācārya the teacher are always worshipable. Even if they attack, they should not be counterattacked. It is general etiquette that superiors are not to be offered even a verbal fight. Even if they are sometimes harsh in behavior, they should not be harshly treated. Then, how is it possible for Arjuna to counterattack them? Would Kṛṣṇa ever attack His own grandfather, Ugrasena, or His teacher, Sāndīpani Muni? These were some of the arguments offered by Arjuna to Kṛṣṇa.

My heart is overpowered by the taint of pity; my mind is confused as to my duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple; instruct me, who has taken refuge in Thee.

By nature’s own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life, which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse. Who is the man in material perplexities? It is he who does not understand the problems of life. In the Bṛhad-āraṇyaka Upaniṣad (3.8.10) the perplexed man is described as follows: yo vā etad akṣaraṁ gārgy aviditvāsmāḻ lokāt praiti sa kṛpaṇaḥ. “He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization.” This human form of life is a most valuable asset for the living entity, who can utilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the brāhmaṇa, or he who is intelligent enough to utilize this body to solve all the problems of life. Ya etad akṣaraṁ gārgi viditvāsmāl lokāt praiti sa brāhmaṇaḥ. The kṛpaṇas, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of “skin disease.” The kṛpaṇa thinks that he is able to protect his family members from death; or the kṛpaṇa thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals, who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Kṛṣṇa is therefore the original spiritual master of the science of Bhagavad-gītā , and Arjuna is the first disciple for understanding the Gītā. How Arjuna understands the Bhagavad-gītā is stated in the Gītā itself. And yet foolish mundane scholars explain that one need not submit to Kṛṣṇa as a person, but to “the unborn within Kṛṣṇa.” There is no difference between Kṛṣṇa’s within and without. And one who has no sense of this understanding is the greatest fool in trying to understand Bhagavad-gītā .

To him who was despondent in the midst of the two armies, Krishna, smiling, O Bharata, spoke these words.

The talk was going on between intimate friends, namely the Hṛṣīkeśa and the Guḍākeśa. As friends, both of them were on the same level, but one of them voluntarily became a student of the other. Kṛṣṇa was smiling because a friend had chosen to become a disciple. As Lord of all, He is always in the superior position as the master of everyone, and yet the Lord agrees to be a friend, a son or a lover for a devotee who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master – with gravity, as it is required. It appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefited. So the talks of Bhagavad-gītā are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.

These bodies of the embodied Self, which are eternal, indestructible, and immeasurable, are said to have an end. Therefore, fight, O Arjuna.

-- Lord Krishna explains to Arjuna the nature of the allpervading, immortal Self in a variety of ways and thus induces him to fight by removing his delusion, grief and despondency which are born of ignorance.

Happy are the Kshatriyas, O Arjuna! who are called to fight in such a battle that comes of its own accord as an open door to heaven.

The scriptures declare that if a Kshatriya dies for a righteous cause on the battlefield, he at once goes to heaven.

The great chariot-warriors will think that you have withdrawn from the battle out of fear, and you will be held in low esteem by those who have held you in high regard.

Duryodhana and others will certainly think that you have fled from the battle from fear of Karna and others, but not through compassion and reverence for elders and teachers. Duryodhana and others who have shown great esteem to you on account of your chivalry, bravery and other noble alities, will think very lightly of you and treat you with contempt.

Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight.

In either case you will be benefited. Therefore, stand up with the firm resolution I will conquer the enemy or die.

Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga.

Dwelling in union with the Divine perform actions merely for Gods sake with a balanced mind in success and failure. Eilibrium is Yoga. The attainment of the knowledge of the Self through purity of heart obtained by doing actions without expectation of fruits is success (Siddhi). Failure is the nonattainment of knowledge by doing actions with expectation of fruit. (Cf.III.9IV.14IV.20).

The Blessed Lord said, "When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom."

In this verse Lord Krishna gives His answer to the first part of Arjuna's question.If anyone gets sugarcandy will he crave for blacksugar Certainly not. If anyone can attain the supreme bliss of the Self, will he thirst for the sensual pleasures No, not at all. The sumtotal of all the pleasures of the world will seem worthless for the sage of steady wisdom who is satisfied in the Self. (Cf.III.17VI.7,8).

When one thinks of objects, attachment to them arises; from attachment, desire is born; from desire, anger arises.

When a man thinks of the beauty and the pleasant and alluring features of the senseobjects he becomes attached to them. He then regards them as something worthy of acisition and possession and hankers after them. He develops a strong desire to possess them. Then he endeavours his level best to obtain them. When his desire is frustrated by some cause or other, anger arises in his mind. If anybody puts any obstruction in his way of obtaining the objects he hates him, fights with him and develops hostility towards hi. (Cf.II.64).

He who does not follow the wheel thus set in motion, who is of sinful life, rejoicing in the senses, lives in vain, O Arjuna.

This is the wheel of action set in motion by the Creator on the basis of the Veda and sacrifice.He who does not follow the wheel by studying the Vedas and performing the sacrifices prescribed therein but who indulges only in sensual pleasures lives in vain. He is wasting his life. He is leading a worthless life indeed.One who does not live in accordance with this law and who is selfish commits sin. He violates the law of the Creator and that is the worst sin.

The Blessed Lord said, "It is desire and it is anger, both of the quality of Rajas, all-devouring and all-sinful; know this as the foe here in this world."

Bhagavan Bhaga means the six attributes, viz., Jnana (knowledge), Vairagya (dispassion), Kirti (fame), Aishvarya (divine manifestations and excellences), Sri (wealth), and Bala (might). He who possesses these six attributes and who has a perfect knowledge of the origin and the end of the universe is Bhagavan or the Lord.The cause of all sin and wrong action in this world is desire. Anger is desire itself. When a desire is not gratified, the man becomes angry against those who stand as obstacles on the path of fulfilment.The desire is born of the quality of Rajas. When desire arises, it generates Rajas and urges the man to work in order to possess the object. Therefore, know that this desire is mans foe on this earth. (Cf.XVI.21).

Therefore, O best of the Bharatas, control your senses first and then kill this sinful thing, which destroys knowledge and realization.

Jnana is knowledge obtained through the study of scriptures. This is indirect knowledge or Paroksha Jnana. Vijnana is direct knowledge or personal experience or Anubhava through Selfrealisation or Aparoksha Jnana. Control the senses first and then kill desire.

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound.

The sage is ite satisfied with what comes to him by chance. In verses IV. 18, 19, 20, 22, 22 and 23 there is only a reiteration of the results of the knowledge of the Self which is beyond action. The sage who identifies himself with the actionless Self is not bound as action and its cause which bind one to the round of birth and death have been burnt in the fire of the knowledge of the Self or BrahmaJnana. Just as a seed burnt in the fire cannot germinate, so also the Karmas or actions burnt by the fire of knowledge of the Self cannot produce future birth.Ordinary people think that the sage is also a doer of actions, an agent, active and therefore bound, when they see him doing actions. This is a mistake. From his own point of view and, in truth, he is not an agent at all. He really does no action at all. He feels and says, I do nothing at all. Nature does or the three alities of Nature do everything.He is not affected by heat and cold, pleasure and pain, success and failure, as he always has a balanced state of mind. He is not attached even to the things which are necessary for the bare maintenance of his body. He experiences neither pleasure nor pain, whether or not he obtains food and the other things which are reired for the maintenance of his body

Therefore, with the sword of knowledge (of the Self), cut asunder the doubt of the self, born of ignorance, residing in your heart, and take refuge in Yoga. Arise, O Arjuna!

Doubt causes a great deal of mental torment. It is most sinful. It is born of ignorance. Kill it ruthlessly with the knowledge of the Self. Now stand up and fight, O Arjuna.(This chapter is known by the names Jnana Yoga, Abhyasa Yoga and jnanakarmasannyasa Yoga also.)

He should be known as a perpetual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily freed from bondage.

A man does not become a Sannyasi by merely giving up actions because of laziness or ignorance or some family quarrel or calamity or unemployment. A true Sannyasi is not a hypocritical coward.The Karma Yogi who neither hates pain and the objects which give him pain, nor desires pleasure and the objects that give him pleasure, who has neither attachment nor aversion to any senseobject and who has risen above the pairs of heat and cold, joy and sorrow, success and failure, victory and defeat, gain and loss, praise and censure, honour and dishonour, should be known as a perpetual Sannyasi though he is ever engaged in action.One need not have taken Sannyasa formally but if he has the above mental attitutde, he is a perpetual Sannyasi. Mere ochrecoloured robe cannot make one a Sannyasi. What is wanted is a pure heart with true renunciation of egoism and desires. Physical renunciation of objects is no renunciation at all. (Cf.VI.1)

The enjoyments that arise from contact are only sources of pain, for they have a beginning and an end, O Arjuna; the wise do not rejoice in them.

Man goes in quest of joy and searches in the external perishable objects for his happiness. He fails to get it but instead he carries a load of sorrow on his head.You should withdraw the senses from the senseobjects as there is no trace of happiness in them and fix the min on the immortal, blissful Self within. The senseobjects have a beginning and an end. Separation from the senseobjects gives you a lot of pain. During the interval between the origin and the end you experience a hollow, momentary, illusory pleasure. This fleeting pleasure is due to Avidya or ignorance. Even in the other world you will have the same experience. He who is endowed with discrimination or the knowledge of the Self will never rejoice in these sensual objects. Only ignorant persons who are passionate will rejoice in the senseobjects. (Cf.II.14,XVIII.38)