Srimad Bhagavad Gita second chapter with its glories
Pravin Agrawal 🇮🇳
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The glories of the Shrimad Bhagavad-Gita : Chapter 2
Lord Vishnu said, "My dear Lakshmi, you have heard from Me the glories of the First Chapter of Bhagavad-gītā. Now please listen carefully, as I tell you the glories of the Second Chapter.
Once in the South in the town of Pandharpur, a very learned brahmana by the name of Devashyama lived. He was able to perform all kinds of fire sacrifices. He also knew the importance of receiving guests. And by his activities he managed to satisfy all the demigods. But he was not happy and peaceful in his heart and mind. He had the desire to attain knowledge of the soul's relationship with the Supersoul, Paramatma, and towards this end he would invite many yogis and tapasvis, and render all kinds of service to them and inquire from them about the Absolute Truth. In this way he passed many years of his life.
One day, while he was walking, he saw one yogi in front of him, sitting cross-legged with his eyes fixed on the tip of his nose, totally absorbed in meditation. Devashyama could perceive that this yogi was completely peaceful, and without any material desires. Devashyama, with the greatest respect and reverence, fell at the feet of that yogi, and inquired from him, how he could attain complete peace of mind. At that time, that yogi, who had complete knowledge of the Supreme Personality of Godhead, Lord Krishna, advised Devashyama to go to the village of Sowpur and meet one Mitravan; who was a goat-herder by profession, and take instructions in the science of God-realization from him. After hearing this, Devashyama again and again offered his respectful obeisances at the feet of that yogi and immediately left for Sowpur. When he arrived there he found on the northern side, one beautiful forest where he was informed that Mitravan lived. When he entered that forest, he saw, on the bank of a small river, Mitravan seated on top of some rocks.
Mitravan looked very beautiful and totally peaceful. In that forest the wind was blowing very gently and a beautiful aroma was emanating from every direction. The goats were peacefully moving here and there, totally unafraid. Some were seen to be sitting next to tigers and other ferocious animals very peacefully.
When Devashyama saw this scene, his mind became very peaceful, and he respectfully approached Mitravan and sat close to him. Mitravan appeared to be fully absorbed in his meditation. After some time Devashyama inquired from him, how he would be able to attain devotion to Lord Krishna. When Mitravan heard this question, for a moment he was lost in deep thought. Then he replied, "My dear learned Devashyama, once long ago, I was in the forest looking after the goats, when a very ferocious tiger attacked. At that time all the goats ran here and there to save themselves. I also ran off, due to fear of that tiger. From some distance I looked back and saw that that tiger on the bank of this river encountered one of my goats. At that time a strange and wonderful thing happened. That tiger lost all his anger and desire to eat my goat. Thereupon, my goat inquired from that tiger, "You have attained your food, so why are you not eating the meat of my body? You should immediately kill me, and with great relish eat up my flesh. Why are you hesitating?"
That tiger said, "My dear goat, since I have come to this place, all anger has left me, and I have no hunger or thirst". The goat said, "I also do not know why I am feeling so fearless and peaceful. What can be the reason for this? If you know, then kindly inform me".
The tiger replied, "I also do not know. Let us inquire from that person." When I saw this change take place in the activities of that tiger and goat, I become very much astonished. At that time they both approached me, and inquired as to the reason. I noticed that a monkey was sitting on the branch of a nearby tree. I went along with the two of them and inquired from that monkey-king. That monkey replied to our question with great respect.
"Listen, I will tell you, it is a very old story. In that forest, just in front of you, there is a very large temple in which Lord Brahma installed a Shiva-linga. Long ago, a learned sage of the name Sukama, who had performed many austerities, lived there. Daily he would bring flowers from the forest and water from the river, and worship Lord Shiva.
In this way he was living here for many years, when one day a sage arrived. At that time, Sukama brought fruits and water and fed that sage. After the sage had eaten and rested, Sukama spoke to him. "Oh learned one, only for the reason of obtaining knowledge of Lord Krishna, am I living here, performing austerities and worship. But the results of my austerities have been attained today by coming in contact with you."
When the sage heard the words of Sukama, which were full of submission, he became greatly pleased. And he wrote on one piece of stone the Second Chapter of Śrīmad Bhagavad-gītā. He then instructed Sukama to daily read those verses. "By so doing, you will quickly attain your goal." After having spoken thus, that sage disappeared from that place while Sukama was looking on. After that, following the instructions of that sage, Sukama recited those verses daily for the rest of his life. Very quickly he attained complete knowledge of Lord Krishna. And from the day he started reciting those verses, he felt no more thirst or hunger.
And due to this austerities and devotion, at this place, any one who visits here does not feel the pangs of hunger and thirst, and immediately attains complete peace."
Mitravan said, "My dear Devashyama, after the monkey had finished telling us that wonderful story, I along with the tiger and goat went to that temple. We found there written on a piece of stone the Second Chapter of Śrīmad Bhagavad-gītā. And I started to recite those verses daily. In this way, we were able to attain very quickly devotion to Lord Krishna. My dear brahmana, if you also start reciting the verses of the Second Chapter of Śrīmad Bhagavad-gītā, you will very quickly attain the mercy of Lord Krishna."
Lord Vishnu said, "My dear Lakshmi, in this way Devashyama attained knowledge from Mitravan and after worshipping that great soul, he returned to Pandharpur and daily recited that Second Chapter. And whoever visited Pandharpur, Devashyama would first recite before him the Second Chapter of Śrīmad Bhagavad-gītā. In this way Devashsyama attained the lotus feet of Lord Krishna.
My dear Lakshmi, these are the glories of the Second Chapter of Śrīmad Bhagavad-gītā.
ॐ ॐ ॐ
Srimad-Bhagavad-Gita - second chapter
Sanjaya said:
1. To him who was thus overwhelmed with pity and sorrowing, and whose eyes were dimmed with tears, Madhusudana spoke these words: 1
p. 28
The Blessed Lord said:
2. In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryalike, disgraceful and contrary to the attainment of heaven? 2
3. Yield not to unmanliness, O son of Prithâ! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies!
p. 29
Arjuna said:
4. But how can I, in battle, O slayer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes!
p. 30
5. Surely it would be better even to eat the bread of beggary in this life than to slay these great-souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood. 5
6. And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarâshtra,—after slaying whom we should not care to live,—stand facing us.
p. 31
7. With my nature overpowered by weak commiseration, with a mind in confusion about duty, I supplicate Thee. Say decidedly what is good for me. I am Thy disciple. Instruct me who have taken refuge in Thee. 7
p. 32
8. I do not see anything to remove this sorrow which blasts my senses, even were I to obtain unrivalled and flourishing dominion over the earth, and mastery over the gods.
p. 33
Sanjaya said:
9. Having spoken thus to the Lord of the senses, Gudâkesha, the scorcher of foes, said to Govinda, "I shall not fight," and became silent. 9
p. 34
10. To him who was sorrowing in the midst of the two armies, Hrishikesha, as if smiling, O descendant of Bharata! spoke these words. 10
The Blessed Lord said:
11. Thou hast been mourning for them who should not be mourned for. Yet thou speakest words of wisdom. The (truly) wise grieve neither for the living nor the dead. 11
p. 35
12. It is not that I have never existed, nor thou, nor these kings. Nor is it that we shall cease to exist in the future. 12
13. As are childhood, youth, and old age, in this body, to the embodied soul, so
p. 36
also is the attaining of another body. Calm souls are not deluded thereat. 13
14. Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, only of the contact of the senses with their objects. They have a beginning and an end. They are impermanent in their nature. Bear them patiently, O descendant of Bharata. 14
p. 37
15. That calm man who is the same in pain and pleasure, whom these cannot disturb, alone is able, O great amongst men, to attain to immortality. 15
p. 38
16. The unreal never is. The Real never is not. Men possessed of the knowledge of the Truth fully know both these. 16
17. That by which all this is pervaded,—That know for certain to be indestructible. None has the power to destroy this Immutable. 17
p. 39
18. Of this indwelling Self, the ever-changeless, the indestructible, the illimitable,—these bodies are said to have an end. Fight therefore, O descendant of Bharata. 18
p. 40
19. He who takes the Self to be the slayer, he who takes It to be the slain, neither of these knows. It does not slay, nor is It slain. 19
20. This in never born, nor does It die. It is not that not having been It again comes into being. (Or according to another view: It is not that having been It again ceases to be). This is unborn, eternal, changeless, ever-Itself. It is not killed when the body is killed. 20
p. 41
21. He that knows This to be indestructible, changeless, without birth, and immutable, how is he, O son of Prithâ, to slay or cause another to slay? 21
p. 42
22. Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others which are new. 22
23. This (Self), weapons cut not; This, fire burns not; This, water wets not; and This, wind dries not.
p. 43
24. This Self cannot be cut, nor burnt, nor wetted, nor dried. Changeless, all-pervading, unmoving, immovable, the Self is eternal.
25. This (Self) is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing This to be such, thou oughtest not to mourn. 25
p. 44
26. But if thou shouldst take This to have constant birth and death, even in that case, O mighty-armed, thou oughtest not to mourn for This. 26
27. Of that which is born, death is certain, of that which is dead, birth is certain. Over the unavoidable, therefore, thou oughtest not to grieve. 27
p. 45
28. All beings are unmanifested in their beginning, O Bhârata, manifested in their middle state and unmanifested again in their end. What is there then to grieve about? 28
p. 46
29. Some look upon the Self as marvellous. Others speak of It as wonderful. Others again hear of It as a wonder. And still others, though hearing, do not understand It at all. 29
p. 47
30. This, the Indweller in the bodies of all, is ever indestructible, O descendant of Bharata. Wherefore thou oughtest not to mourn for any creature. 30
31. Looking at thine own Dharma, also, thou oughtest not to waver, for there is nothing higher for a Kshatriya than a righteous war. 31
p. 48
32. Fortunate certainly are the Kshatriyas, O son of Prithâ, who are called to fight in such a battle, that comes unsought as an open gate to heaven. 32
33. But if thou refusest to engage in this righteous warfare, then, forfeiting thine own Dharma and honour, thou shalt incur sin.
p. 49
34. The world also will ever hold thee in reprobation. To the honoured, disrepute is surely worse than death. 34
35. The great chariot-warriors * will believe that thou hast withdrawn from the battle through fear. And thou wilt be lightly esteemed by them who have thought much of thee.
p. 50
36. Thine enemies also, cavilling at thy great prowess, will say of thee things that are not to be uttered. What could be more intolerable than this?
37. Dying thou gainest heaven; conquering thou enjoyest the earth. Therefore, O son of Kunti, arise, resolved to fight.
p. 51
38. Having made pain and pleasure, gain and loss, conquest and defeat, the same, engage thou then in battle. So shalt thou incur no sin. 38
39. The wisdom of Self-realisation has been declared unto thee. Hearken thou now to the wisdom of Yoga, endued with which, O son of Prithâ, thou shalt break through the bonds of Karma. 39
p. 52
40. In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this Dharma protects from the great terror. 52
p. 53
41. In this, O scion of Kuru, there is but a single one-pointed determination. The purposes of the undecided are innumerable and many-branching. 53
p. 54
42-44. O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of
p. 55
[paragraph continues](new) births as the result of their works (performed with desire). 42
45. The Vedas deal with the three Gunas. Be thou free, O Arjuna, from the triad of the Gunas, free from the pairs of opposites, ever-balanced, free from (the thought of) getting and keeping, and established in the Self. 45
p. 56
46. To the Brâhmana who has known the Self, all the Vedas are of so much use as a reservoir is, when there is a flood everywhere. 46
p. 57
47. Thy right is to work only; but never to the fruits thereof. Be thou not the producer of the fruits of (thy) actions; neither let thy attachment be towards inaction. 47
p. 58
48. Being steadfast in Yoga, Dhananjaya, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. This evenness. of mind (in regard to success and failure) is known as Yoga.
49. Work (with desire) is verily far inferior to that performed with the mind undisturbed by thoughts of results. O
p. 59
[paragraph continues]Dhananjaya, seek refuge in this evenness of mind. Wretched are they who act for results.
50. Endued with this evenness of mind, one frees oneself in this life, alike from vice and virtue. Devote thyself, therefore, to this Yoga. Yoga is the very dexterity of work. 50
p. 60
51. The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.
52. When thy intellect crosses beyond the taint of illusion, then shalt thou attain to indifference, regarding things heard and things yet to be heard. 52
p. 61
53. When thy intellect, tossed about by the conflict of opinions—has become immovable and firmly established in the Self, then thou shalt attain Self-realisation.
Arjuna said:
54. What, O Keshava, is the description of the man of steady wisdom, merged in Samâdhi? How (on the other hand) does the man of steady wisdom speak, how sit, how walk? 54
p. 62
The Blessed Lord said:
55. When a man completely casts away, O Pârtha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom. 55
p. 63
56. He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free from affection, fear, and wrath, is indeed the Muni of steady wisdom. 63
57. He who is everywhere unattached, not pleased at receiving good, nor vexed at evil, his wisdom is fixed. 57
p. 64
58. When also, like the tortoise its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady. 58
59. Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the Supreme. 59
p. 65
60. The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise man, striving after perfection.
61. The steadfast, having controlled them all, sits focussed on Me as the Supreme. His wisdom is steady, whose senses are under control.
p. 66
62. Thinking of objects, attachment to them is formed in a man. From attachment longing, and from longing anger grows.
63. From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes. 63
p. 67
64. But the self-controlled man, moving among objects with senses under restraint, and free from attraction and aversion, attains to tranquillity. 64
65. In tranquillity, all sorrow is destroyed. For the intellect of him who is tranquil-minded, is soon established in firmness. 65
p. 68
66. No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness?
67. For, the mind which follows in the wake of the wandering senses, carries away his discrimination, as a wind (carries away from its course) a boat on the waters.
p. 69
68. Therefore, O mighty-armed, his knowledge is steady, whose senses are completely restrained from their objects. 68
69. That which is night to all beings, in that the self-controlled man wakes. That in which all beings wake, is night to the Self-seeing Muni. 69
p. 70
70. As into the ocean,—brimful, and still,—flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace. 70
p. 71
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71. That man who lives devoid of longing, abandoning all desires, without the sense of 'I' and 'mine,' he attains to peace. 71
72. This is to have one's being in Brahman, O son of Prithâ. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.
The end of second chapter, designated The Way of Knowledge.
ॐ ॐ ॐ
About the Author
Pravin Agrawal is Founder of Spiritual India WhatsApp Group, spread worldwide with eminent members from many countries and many fields like Science, Technology, Spirituality, Medicine, Ayurveda, Yoga, Naturopathy including Doctors, Engineers, Army Officers, etc. He is a God-realized soul. He is an engineering graduate from the world renowned university IIT Roorkee, India. He is imparting spiritual research & training for the people of all nations. Spirituality is the solution to every problem related to business, job, health, finance, love etc. As per the author this world seems to exist but it does not exist.
You don't know that you have been sleeping for millions of years.
Main reason for chaos in the entire world is ignorance. The author is regularly sharing his write-ups to remove the darkness of ignorance and spreading the light of knowledge. He is a renowned god-realized soul and Spiritualist. Spirituality is the solution to all problems.
It is ironic. We want to know about others. We want to know about Mars, other planets and stars but we don't know about ourselves. We consider ourselves merely a body which is not true.
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27 December 2023
How to Finish Ignorance?
Hi Friends,
The main reason of present chaos in the world is ignorance.
Why so many fights, quarrels, pain, Leg-pulling etc in the present world?
Why so much evils in the world?
It is due to ignorance.
If you don't want to see the darkness of ignorance in the world. If you don't want to see evils in the world. If you want to see the light of knowledge in the world.
Then please share this in the Mygate App of your Apartment and other places as much as possible or at least once in a month-
Spiritual India WhatsApp Group: A Gurukula-
Those people who share this will be a medium to spread this sacred task of Sri Krishna. They may have glimpse of divine knowledge in this birth itself.
Jai Sri Radhe Krishna!
Hare Krishna!
ॐ ॐ ॐ
25 March 2023
Don't consider my posts like poem
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Which is encountered!
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*Almost all of my posts!
They are based on actual truth!
That is a universal truth!
At different levels of knowledge!
*I have no ability to write!
Whatever I can write!
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*Almost all of my posts!
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Blessed by Sri Krishna!
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