Bhagavad Gita - Chapter 2 - Shloka (Verse) 2

व्याख्या--'अर्जुन'-- यह सम्बोधन देनेका तात्पर्य है कि तुम स्वच्छ, निर्मल अन्तःकरणवाले हो। अतः तुम्हारे स्वभावमें कालुष्य--कायरताका आना बिलकुल विरुद्ध बात है। फिर यह तुम्हारेमें कैसे आ गयी?
'कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्'-- भगवान् आश्चर्य प्रकट करते हुए अर्जुनसे कहते हैं कि ऐसे युद्धके मौकेपर तो तुम्हारेमें शूरवीरता, उत्साह आना चाहिये था, पर इस बेमौकेपर तुम्हारेमें यह कायरता कहाँसे आ गयी!
आश्चर्य दो तरहसे होता है--अपने न जाननेके कारण और दूसरेको चेतानेके लिए। भगवान्का यहाँ जो

In response to the expectation "What was that sentence?", the text says "Sri Bhagavan Uvacha" (The Supreme Lord said).

"Kutah" means from what cause or reason? "Tva" refers to "you," the foremost of all Kshatriyas. "Kashmalam" means filth/impurity, which is condemned by the disciplined/wise. It has arrived or come upon you at "Vishame," meaning at a difficult juncture or time of crisis. It is "Anarya-jushtam," meaning served or resorted to by "Anaryas"—those who do not know the meaning of the scriptures. It is "Asvargyam," meaning unfit for heaven and a cause of sin (pratyavaya). And in this world, it is "Akirtikaram," meaning causing infamy. For you, who are famous by the name Arjuna, this is not proper—this is the meaning.

To answer "What was that sentence?", the text says "Sri Bhagavan Uvacha."

"Kutah" (Whence/Why) has this "Kashmalam"—this filth, which is the turning away from one's own duty of war—arrived upon "Tva" (you), the crest-jewel of warriors, at this "Vishame" (untimely place/crisis)? Since it is "Anarya-jushtam," meaning served by the wicked (Anaryas), it is therefore devoid of both seen (worldly) and unseen (other-worldly) fruits—this is what He asserts.

By the two adjectives "Asvargyam" (unheavenly) and "Akirtikaram" (infamous), it is indicated that it is unfit for heaven because it generates sin, and it destroys fame. Is this grief arising from a desire for liberation, a desire for heaven, or a desire for fame? This is challenged by the interrogative word "Kutah." By the three adjectives in the second half of the verse, He negates all three motives.

Some explain it as "Aryaih na jushtam" (not served by Aryas), and others show the compound analysis as "Aryaih a-jushtam." However, even if the meaning is the same, this interpretation should be rejected due to the fault of "padavyutkrama" (inverted word order).

Implying "By performing war which is your duty, you will not incur impurity (sin)," He addresses him as "Arjuna." Some say the meaning is "For you, famous by the name Arjuna, this is not proper." Others hold the view: "O Arjuna (one of pure nature), this is not befitting you."

Encouraging Arjuna (to fight), the Supreme Lord spoke the verse starting with "Kutah."

"Kashmalam" means distress or faint-heartedness (vaiklavyam).

"Vishame" means in the crisis of war. "Anarya-jushtam" means served by the cowards, not by heroes like you. Or it can mean "Not served by Aryas" (Na Aryaih Jushtam).

However, the compound analysis shown by some as "Aryaih A-jushtam" (served by non-Aryas / not served by Aryas via inverted syntax) is to be rejected due to the fault of inverted word order, even if the resulting meaning is identical.

Therefore, it is "Asvargyam" (non-heavenly) and "Akirtikaram" (infamous). The meaning implies: "O Arjuna—O one of pure nature—this is not proper for you."

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."

He states that very sentence: "The Supreme Lord said." "Kutah" means from what cause or reason?

"Tva" refers to "you."

In this "Vishame," meaning in this crisis, this "Kashmalam" (filth/faintheartedness) has arrived, meaning this delusion has been obtained.

Because it is not served by Aryas (noble ones). It is "Asvargyam" (unheavenly), meaning unrighteous (adharmic), and it causes infamy.

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.

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. "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.

"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). 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 (kaku) and censure towards the son of Kunti.

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.

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

अपने आप को आर्य कहलाने वाले एक राजा को युद्धभूमि में इस प्रकार हतबुद्धि देखकर भगवान् को आश्चर्य हो रहा था। एक सच्चे आर्य अर्थात् श्रेष्ठ पुरुष का स्वभाव तो यह होता है कि जीवन में आने वाली किसी भी परिस्थिति में अपने मनसंयम से विचलित न होकर उन परिस्थितियों का कुशलता से सामना करता है और उनको अपने अनुकूल बना लेता है। समुचित शैली में जीवन यापन करके अत्यन्त प्रतिकूल और विषम परिस्थितियों को भी आनन्ददायक सफलता में परिवर्तित किया जा सकता है। यह सब मनुष्य की बुद्धिमत्ता पर निर्भर है कि वह अपने आप को जीवन के उत्थानपतन में सही दिशा में किस प्रकार ले जाता है। यहाँ भगवान् अर्जुन के आचरण को अनार्य कहते हैं। आर्य पुरुष जीवन के उच्च आदर्शों पवित्रता और गरिमा के आह्वान के प्रति सदैव जागरूक और प्रयत्नशील रहते हैं ।अर्जुन की इस शोकाकुल अवस्था को देखकर श्रीकृष्ण को आश्चर्य इसलिये हो रहा था कि वे दीर्घ काल से अच्छी प्रकार जानते थे और इस प्रकार का शोकमोह अर्जुन के स्वभाव के सर्वथा विपरीत था। इसीलिये वे यहाँ कहते हैं तुमको इस विषमस्थल में৷৷.आदि।हिन्दुओं का यह विश्वास है कि क्षत्रिय कुल में जन्मे हुये व्यक्ति का कर्तव्य है धर्म के लिये युद्ध करना और इस प्रकार यदि उसे रणभूमि में प्राण त्यागना पड़े तो उस वीर को स्वर्ग की प्राप्ति होती है।

"Kutah" etc.

Initially, the Lord awakens Arjuna by relying solely on worldly convention (loka-vyavahara).

He will impart Knowledge (Jnana) gradually later; therefore, (at this stage) He uses the term "Anaryajushtam" (practiced by the ignoble/not practiced by the noble).

The text introduces that very speech of the Lord with "Sri Bhagavan Uvacha." 'Complete Opulence (Aishvarya), Dharma, Fame (Yashas), Wealth (Shri), Dispassion (Vairagya), and Liberation (Moksha)—these six are called "Bhaga".'

The word "Complete" (Samagra) applies to each of these. "Moksha" refers to its means, Knowledge (Jnana). "Ingana" means name/definition. He in whom such complete opulence and the rest exist eternally and without obstruction is "Bhagavan." The possessive suffix (matup) indicates eternal association. Also: 'He who knows the origin and destruction, the coming and going of beings, as well as Knowledge (Vidya) and Ignorance (Avidya), is to be called Bhagavan.' Here, "of beings" connects to each term. The words origin and destruction are indicators of their causes as well. "Coming and going" refer to future prosperity and adversity. The meaning of such a word "Bhagavan" culminates only in Sri Vasudeva; hence it is stated so.

This "Kashmal"—which is turning away from one's own duty, preceded by pity, delusion, and tears, and is "filthy" because it is condemned by the disciplined—how has it arrived upon "Tva" (you), the foremost of all Kshatriyas, at this "Vishame," meaning a place of fear/danger? Is it out of a desire for liberation? Or a desire for heaven? Or a desire for fame? This is challenged by the word "Kutah." By the three adjectives in the second half, He negates all three motives. "Anarya-jushtam" means not practiced by Aryas, i.e., Mumukshus (seekers of liberation).

The meaning is: How can Mumukshus, whose impurities (kashaya) are not yet ripened (removed) and who desire liberation through the purification of the mind by performing their own duty, abandon their duty? The one qualified for Renunciation (Sannyasa) is one with "ripened impurities" (pure mind), which will be described later. "Asvargyam" means it opposes the Dharma that leads to heaven, so it should not be resorted to with a desire for heaven. "Akirtikaram" means it causes a lack of fame or creates infamy, so it should not be resorted to with a desire for fame. Thus, it is to be shunned by those desiring liberation, heaven, or fame. Yet, while desiring those very fruits, you are resorting to it; alas, your action is inappropriate—this is the sentiment.

He states the Lord's words "Kutastva" etc.

"Vishame" means at an improper time; this is the time for enthusiasm for war, not for compassion—at such a time, O Arjuna, from where has this "Kashmalam" arrived upon you? From where has this delusion of yours come?

Due to ignorance of the Will (or one's own Desire), the Lord has called it "Kashmalam" (filth).

He qualifies this filth with three adjectives: "Anarya-jushtam"—served by those in whom nobility (Aryatva) does not exist. "Asvargyam"—from which there is no heaven; by this, it is stated to be opposed to Dharma (righteousness).

"Akirtikaram"—destroyer of fame; by this, being destructive of Kshatriya-duty, it is stated to be opposed to the family tradition (Kula-dharma).

The Slayer of the Madhu-demon of Delusion (Sri Krishna) spoke the words that follow, starting with "Kutastva" (Whence/Why).

In this difficult crisis, O Arjuna—you of pure nature—from where has this "Kashmalam" (filth/impurity) arrived?

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.