Bhagavad Gita - Chapter 2 - Shloka (Verse) 1

व्याख्या--'तं तथा कृपयाविष्टम्'--अर्जुन रथमें सारथिरूपसे बैठे हुए भगवान्को यह आज्ञा देते हैं कि हे अच्युत! मेरे रथको दोनों सेनाओंके बीचमें खड़ा कीजिये ,जिससे मैं यह देख लूँ कि इस युद्धमें मेरे साथ दो हाथ करनेवाले कौन हैं? अर्थात् मेरे-जैसे शूरवीरके साथ कौन-कौन-से योद्धा साहस करके लड़ने आये हैं? अपनी मौत सामने दीखते हुए भी मेरे साथ लड़नेकी उनकी हिम्मत कैसे हुई? इस प्रकार जिस अर्जुनमें युद्धके लिये इतना उत्साह था, वीरता थी, वे ही अर्जुन दोनों सेनाओंमें अपने कुटुम्बियोंको देखकर उनके मरनेकी आशंकासे मोहग्रस्त होकर इतने शोकाकुल हो गये हैं कि उनका शरीर शिथिल हो रहा है, मुख सूख रहा है, शरीरमें कँपकँपी आ रही है, रोंगटे खड़े हो रहे हैं, हाथसे धनुष गिर रहा है, त्वचा जल रही है, खड़े रहनेकी भी शक्ति नहीं रही है और मन भी भ्रमित हो रहा है। कहाँ तो अर्जुनका यह स्वभाव कि 'न दैन्यं न पलायनम्' और कहाँ अर्जुनका कायरताके दोषसे शोकाविष्ट होकर रथके मध्यभागमें बैठ जाना! बड़े आश्चर्यके साथ सञ्जय यही भाव उपर्युक्त पदोंसे प्रकट कर रहे हैं।
पहले अध्यायके अट्ठाईसवें श्लोकमें भी सञ्जयने अर्जुनके लिये 'कृपया परयाविष्टः' पदोंका प्रयोग किया है।
'अश्रुपूर्णाकुलेक्षणम्'--अर्जुन-जैसे महान् शूरवीरके भीतर भी कौटुम्बिक मोह छा गया और नेत्रोंमें आँसू भर आये! आँसू भी इतने ज्यादा भर आये कि नेत्रोंसे पूरी तरह देख भी नहीं सकते।
'विषीदन्तमिदं वाक्यमुवाच मधुसूदनः'--इस प्रकार कायरताके कारण विषाद करते हुए अर्जुनसे भगवान् मधुसूदनने ये (आगे दूसरे-तीसरे श्लोकोंमें कहे जाने-वाले) वचन कहे।
यहाँ 'विषीदन्तमुवाच' कहनेसे ही काम चल सकता था, 'इदं वाक्यम्' कहनेकी जरूरत ही नहीं थी; क्योंकि 'उवाच' क्रियाके अन्तर्गत ही 'वाक्यम्' पद आ जाता है। फिर भी 'वाक्यम्' पद कहनेका तात्पर्य है कि भगवान्का यह वचन, यह वाणी बड़ी विलक्षण है। अर्जुनमें धर्मका बाना पहनकर जो कर्तव्य-त्यागरूप बुराई आ गयी थी ,उसपर यह भगवद्वाणी सीधा आघात पहुँचानेवाली है। अर्जुनका युद्धसे उपराम होनेका जो निर्णय था उसमें खलबली मचा देनेवाली है। अर्जुनको अपने दोषका ज्ञान कराकर अपने कल्याणकी जिज्ञासा जाग्रत् करा देनेवाली है। इस गम्भीर अर्थवाली वाणीके प्रभावसे ही अर्जुन भगवान्का शिष्यत्व ग्रहण करके उनके शरण हो जाते हैं (2। 7)।
सञ्जयके द्वारा 'मधुसूदनः' पद कहनेका तात्पर्य है कि भगवान् श्रीकृष्ण मधु नामक दैत्यको मारनेवाले अर्थात् दुष्ट स्वभाववालोंका संहार करनेवाले हैं। इसलिये वे दुष्ट स्वभाववाले दुर्योधनादिका नाश करवाये बिना रहेंगे नहीं।
सम्बन्ध--भगवान्ने अर्जुनके प्रति कौनसे वचन कहे--इसे आगेके दो श्लोकोंमें कहते हैं।

Upon hearing that Arjuna had turned away from war due to the mindset that "Non-violence is the supreme duty and living on alms is better," Dhritarashtra felt reassured, assuming that the sovereignty and kingdom of his sons were now unchallenged. With the intention of dispelling this false hope (durasha) of Dhritarashtra, Sanjaya spoke to him.

Although Arjuna was being reminded of his duty and non-duty by the Supreme Lord, he did not immediately recollect it, because the grief born of contrary understanding is a very strong cause of delusion. Nevertheless, the Lord did not ignore him; this is expressed in the verse starting with "Tam tatha."

To that Arjuna—who was overwhelmed by 'pity' (compassion) caused by foreseeing the death of his kinsmen, whose eyes were filled with tears and agitated, and who was despairing—Lord Madhusudana (the slayer of the demon Madhu) spoke the following logical words. The implication is that He did not ignore Arjuna who was in such a state.

In response to the curiosity regarding what the Lord said to Arjuna, who was seated thus on the chariot, Sanjaya spoke the verse starting with "Tam."

The interpretation (by others) that Sanjaya spoke to remove the joy of Dhritarashtra—who was feeling relieved thinking his sons' kingdom was secure due to Arjuna's turn towards non-violence—is to be rejected because it contradicts the preceding text.

"Tam" refers to Arjuna, who was overwhelmed by pity born of affection in the manner previously described; whose eyes were filled with tears and distressed (unable to see clearly); and who was experiencing despondency, meaning grief caused by the apprehension of separation from his kinsmen. To him, the Lord spoke these words which were worthy of being spoken, implying He did not ignore him.

By using the name "Madhusudana" (slayer of the demon Madhu), it is suggested that just as He destroyed Madhu and other wicked beings, He spoke these words to facilitate the destruction of the wicked Duryodhana and others through instruments like Bhima.

To the King (Dhritarashtra), who was hopeful that his sons would obtain an uncontested kingdom now that Arjuna had withdrawn from battle, Sanjaya spoke the verse "Tam tatha." "Tam" refers to Arjuna.

"Tatha" refers to the state described by "How can we be happy killing our own people, O Madhava?" Here, "Kripaya" means by 'attachment' (sneha), and not by 'compassion' (daya—which is the desire to remove another's suffering).

True compassion arises after determining the weakness of the other party. However, here Arjuna fears his own defeat ("if they should defeat us") and his statement "we do not wish to live after killing them" indicates the difficulty of sustenance and excessive attachment, which contradicts the remaining statements (of a warrior).

He was "avishtam" (overwhelmed) by such attachment. "Vishidantam" refers to him experiencing the despondency described by words like "my limbs are failing." To him, Madhusudana spoke these words worthy of being spoken.

The implication of the name "Madhusudana" is: Since He is the destroyer of the wicked, He will verily kill your sons too, using Arjuna as an instrument; therefore, you should not harbour hope for victory.

Sanjaya said; The Supreme Lord said.

Seeing Partha (Arjuna) seated thus, the Supreme Lord objected, asking, "From where has this grief arisen at this improper place?"

He then commanded him: "Abandon this grief which has arrived at this difficult juncture, which is resorted to by the unlearned, which is an obstacle to the higher worlds, which causes infamy, which is extremely petty, and which is born of weakness of heart; and stand up for war."

In response to the expectation "What happened next?", Sanjaya spoke the verse "Tam tatha."

To Arjuna, whose eyes were filled with tears and agitated, and who was lamenting in the manner described, Madhusudana spoke these words.

Now begins the second chapter, the subject of which is the removal of grief. Although there is no break in Sanjaya's speech, the specific indication "Sanjaya Uvacha" (Sanjaya Said) is used to mark the beginning of a new chapter and to eliminate any doubt that someone else might be speaking.

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He explains the three verses starting with "Tam tatha" using "Evam." To indicate that the section ending with "Vishidantam" (despairing) is a reiteration of what was said in the previous chapter, the phrase "Evam upavishte Parthe" (Partha having sat down thus) is used.

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"Tatha" here means "at an improper place/time." "Kripa" (pity) is the internal depression, and "eyes full of tears and agitated" indicates being overwhelmed by external grief as well. The word "Madhusudana" suggests the destroyer of Rajas (passion) and Tamas (darkness), which are the roots of grief.

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"Asthane" (implied by Kutah) means in a difficult or improper situation. "Kashmalam" here means grief resembling a fainting spell, as the context is "a mind distressed by grief" (1.47).

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The words Arjuna, Partha, and Parantapa—indicative of famous lineage, valor, and learning—are used with "Akshipya" (objecting/rebuking) to convey a tone of sarcasm and censure towards the son of Kunti.

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The word "Kutah" (Whence/From where), casting the cause as fallacious (hetvabhasa), is pregnant with reproach. "Parantapa" is one who scorches his enemies. "Klaibyam" here means timidity/cowardice, which is explained by the phrase "weakness of heart." The adjectives in the previous verse also serve as reasons for abandoning cowardice; thus, they are connected here in meaning by "Tam imam vishamastham" etc.

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Those whose intellect is far (arat) from the truth are "Anaryas" (ignoble), and those different from them are "Aryas" (wise/noble).

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In "Asvargyam," the word "Svarga" is an indicator (upalakshaka) for the afterlife in general. The negative particle 'nan' here implies opposition; thus, being opposed to the cause of heaven, it opposes the fruit as well, hence it is called "opposed to the afterlife." Since there is no limiting factor for the word "Kshudra" (petty) here, and considering the state of a great soul like Arjuna, the intended meaning is pettiness that has reached its extreme limit; to show this, "Atikshudram" (extremely petty) is used.

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In "Hridaya-daurbalya-kritam" (caused by weakness of heart), the effect is identified with the cause (or mentioned to imply that abandoning the cause leads to abandoning the effect), meaning it is done due to an unsteady heart. By supplying the implied meaning from the context suggested by the address "Parantapa," the command "Stand up for war" is given.

द्वितीय अध्याय का प्रारम्भ संजय के कथन से होता है जिसमें वह चुने हुये शब्दों से अर्जुन की विषादमयी मानसिक स्थिति का स्पष्ट चित्रण करता है। अर्जुन का मन करुणा और विषाद से भर गया है। इस युक्ति से स्पष्ट होता है कि अर्जुन परिस्थितियों का स्वामी न होकर स्वयं उनका शिकार हो गया था। इस प्रकार एक दुर्बल व्यक्ति ही परिस्थितियों का शिकार बनकर जीवन संघर्ष के प्रत्येक अवसर पर असफल होता है। अर्जुन अपनी नैराश्यपूर्ण अवस्था में इस समय ऐसी ही बाह्य परिस्थितियों का शिकार हो गया था। अर्जुन की विषादावस्था का वर्णन करने के साथ ही संजय हमें यह भी संकेत करता है कि उसका आन्तरिक व्यक्तित्व भग्न हो गया था और उसके चरित्र में गहरी दरार पड़ गयी थी। अपने समय का सर्वश्रेष्ठ धनुर्धारी होकर भी वह किसी सामान्य युवती के समान रुदन कर रहा थाइस प्रकार करुणा और शोक से अभिभूत एवं अश्रुरहित रोदन करते हुये अर्जुन से मधुसूदन (मधु नामक असुर का वध करने वाले) भगवान् श्रीकृष्ण ने निम्नलिखित वाक्य कहा। यहाँ यह उल्लेखनीय है कि अश्रुरहित रोदन को आधुनिक मनोविज्ञान मानसिक उद्विग्नता की चरम स्थिति मानता है।

Vaisampayana states that Sanjaya replied to Dhritarashtra with the intention of removing the King's expectation (of victory). Dhritarashtra had become light-hearted (reassured), assuming his sons' sovereignty was now unshakeable upon hearing of Arjuna's aversion to war due to the mindset that "Non-violence is the supreme duty and living on alms is better."

"Kripa" (pity) is a specific kind of attachment caused by delusion (vyamoha).

Arjuna was "avishtam"—pervaded or overwhelmed—by that pity, which appeared natural. By describing Arjuna as the object (karma) and Pity as the agent (karta), it is established that this pity was adventitious (external/temporary) and not his inherent nature.

Therefore, he was "despairing" (vishidantam)—experiencing "vishada," which is mental agitation synonymous with grief, caused by the apprehension of separation from kinsmen who were objects of his affection. Here, by stating Vishada as the object and Arjuna as the agent, it is suggested that this despondency was also adventitious.

Thus, to that Arjuna—whose eyes were filled with tears, agitated, and unable to see due to the influence of pity and despondency (which had reached their peak by generating tears and distress)—Madhusudana spoke the following logical words; He did not ignore him.

The implication of the name "Madhusudana" is that since He Himself is the suppressor of the wicked, He will speak to Arjuna with the same intent (to destroy the internal enemies like delusion).

Salutations to Sri Krishna. Krishna, the compassionate one, out of a sense of belonging (treating him as His own), uplifted Partha, who was deeply submerged in the ocean of grief, through His Sankhya and Yoga.

In the previous chapter, it was stated that Arjuna, his mind agitated by grief, cast aside his bow and arrows and sat down. In response to the curiosity "What happened next?", Sanjaya spoke the verse "Tatha" (Thus).

To that Arjuna—who was overwhelmed within himself, whose eyes were filled with tears and agitated, and who was "tatha" (thus) despairing or grieving in the manner previously described—Madhusudana, who is capable of destroying everything, spoke the following words out of compassion.

In the first chapter, detachment (Vairagya) and the sorrow of Partha are described. Through this, his eligibility (adhikari status) for the exposition of Sankhya and Yoga is established. (1)

Those two (Sankhya and Yoga), being the joints/sections of Knowledge (Vidya), imitate the form of Hari. Their purpose is the steadying of the intellect in the realization of the Self's nature. (2)

Thereafter, upon the realization of being a part (amsa) of the Divine, reverence for taking refuge (in Him) arises. For one who has taken such refuge, the duty is to observe the Dharma of His command. (3)

Therefore, performing war etc., as His command, is the accepted view. For a devotee mixed with Pushti (Grace) would indeed not have a taste for Sankhya alone. (4)

The instruction on "Swadharma" (one's own duty) which is spoken in the middle of Sankhya and Yoga—through that, the mode of Pushti will become possible in his heart. (5)

In the second chapter, Despondency (Vishada) is described first, followed by Sankhya. There, (the teaching of) Swadharma serves the purpose of steady wisdom (sthirabuddhi) at the end of Yoga. (6)

In response to the expectation "What was done next?", Sanjaya spoke again: "Tam tatha" (To him, thus).

Sanjaya said - Lord said When Arjuna thus sat, the Lord, opposing his action, said: 'What is the reason for your misplaced grief? Arise for battle, abandoning this grief, which has arisen in a critical situation, which can come only in men of wrong understanding, which is an obstacle for reaching heaven, which does not confer fame on you, which is very mean, and which is caused by faint-heartedness.