Bhagavad Gita - Chapter 2 - Shloka (Verse) 3

व्याख्या --'पार्थ'-- (टिप्पणी प0 39.1) माता पृथा-(कुन्ती-) के सन्देशकी याद दिलाकर अर्जुनके अन्तःकरणमें क्षत्रियोचित वीरताका भाव जाग्रत् करनेके लिये भगवान् अर्जुनको पार्थ नामसे सम्बोधित करते हैं
(टिप्पणी प0 39.2) । तात्पर्य है कि अपनेमें कायरता लाकर तुम्हें माताकी आज्ञाका उल्लंघन नहीं करना चाहिये।
'क्लैब्यं मा स्म गमः'-- अर्जुन कायरताके कारण युद्ध करनेमें अधर्म और युद्ध न करनेमें धर्म मान रहे थे। अतः अर्जुनको चेतानेके लिये भगवान् कहते हैं कि युद्ध न करना धर्मकी बात नहीं है, यह तो नपुंसकता (हिजड़ापन) है। इसलिये तुम इस नपुंसकताको छोड़ दो।
'नैतत्त्वय्युपपद्यते'-- तुम्हारेमें यह हिजड़ापन नहीं आना चाहिये था; क्योंकि तुम कुन्ती-जैसी वीर क्षत्राणी माताके पुत्र हो और स्वयं भी शूरवीर हो। तात्पर्य है कि जन्मसे और अपनी प्रकृतिसे भी यह नपुंसकता तुम्हारेमें सर्वथा अनुचित है।
'परंतप'-- तुम स्वयं 'परंतप' हो अर्थात् शत्रुओंको तपानेवाले, भगानेवाले हो, तो क्या तुम इस समय युद्धसे विमुख होकर अपने शत्रुओंको हर्षित करोगे?

'क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ'-- यहाँ 'क्षुद्रम्' पदके दो अर्थ होते हैं--(1) यह हृदयकी दुर्बलता तुच्छताको प्राप्त करानेवाली है अर्थात् मुक्ति, स्वर्ग अथवा कीर्तिको देनेवाली नहीं है। अगर तुम इस तुच्छताका त्याग नहीं करोगे तो स्वयं तुच्छ हो जाओगे; और (2) यह हृदयकी दुर्बलता तुच्छ चीज है। तुम्हारे-जैसे शूरवीरके लिये ऐसी तुच्छ चीजका त्याग करना कोई कठिन काम नहीं है।
तुम जो ऐसा मानते हो कि मैं धर्मात्मा हूँ और युद्धरूपी पाप नहीं करना चाहता, तो यह तुम्हारे हृदयकी दुर्बलता है कमजोरी है। इसका त्याग करके तुम युद्धके लिये खड़े हो जाओ अर्थात् अपने प्राप्त कर्तव्यका पालन करो।
यहाँ अर्जुनके सामने युद्धरूप कर्तव्य-कर्म है। इसलिये भगवान् कहते हैं कि 'उठो, खड़े हो जाओ और युद्धरूप कर्तव्यका पालन करो'। भगवान्के मनमें अर्जुनके कर्तव्यके विषयमें जरा-सा भी सन्देह नहीं है। वे जानते हैं कि सभी दृष्टियोंसे अर्जुनके लिये युद्ध करना ही कर्तव्य है। अतः अर्जुनकी थोथी युक्तियोंकी परवाह न करके उनको अपने कर्तव्यका पालन करनेके लिये चट आज्ञा देते हैं कि पूरी तैयारीके साथ युद्ध करनेके लिये खड़े हो जाओ।

सम्बन्ध-- पहले अध्यायमें अर्जुनने युद्ध न करनेके विषयमें बहुतसी युक्तियाँ (दलीलें) दी थीं। उन युक्तियोंका कुछ भी आदर न करके भगवान्ने एकाएक अर्जुनको कायरतारूप दोषके लिये जोरसे फटकारा और युद्धके लिये खड़े हो जानेकी आज्ञा दे दी। इस बातको लेकर अर्जुन भी अपनी युक्तियोंका समाधान न पाकर एकाएक उत्तेजित होकर बोल उठे--

The Lord spoke to Arjuna again with the verse "Klaibyam."

"Klaibyam" means unmanliness or lack of courage; do not succumb to it ("Ma sma gamah" / "Ma gah").

O Partha—son of Pritha (Kunti)! This does not befit you, who have fought even against Maheswara (Shiva), whose valor is renowned, and who possesses great glory.

Abandon this "Kshudram" (petty) thing—which is the cause of pettiness—this "weakness of heart," meaning the feebleness of mind or lack of courage; and stand up, i.e., commence the war.

"O Parantapa" refers to one who scorches the "para" (enemy); hence he is addressed thus.

To Arjuna, who did not abandon his unmanliness even after hearing this (the previous verse), He spoke again with "Klaibyam."

"Klaibyam" refers to the lack of courage displayed by words like "Seeing these kinsmen, O Krishna," etc. Do not succumb to it ("Ma sma gamah"); meaning, do not accept it. For this unmanliness does not befit you, Arjuna, of renowned power.

Therefore, abandon this "Kshudram"—which brings about pettiness or smallness—this "weakness of heart," meaning feebleness or lack of virility; and stand up, i.e., get ready for war.

Addressing him as "O Partha" suggests: "As the son of My father's sister Pritha, it is fitting for you to have My nature."

Or, because he was obtained by Pritha through divine grace and is her son, his excessive valor is well-known. Some interpret it as: "As the son of Pritha, you are unfit for cowardice." The address "Parantapa" is used to convey: "Scorch the enemies, not your kinsmen who are your well-wishers."

He states the same with "Klaibyam."

"Klaibyam" means lack of virility/strength—the state described by "I am not able to stand"—do not succumb to it.

This is not proper in you, who have been a rival in battle even to Mahadeva.

Therefore, abandon this "Kshudram" (petty) weakness, which is "hridaya-kritam" (created solely by the heart/mind) and not caused by a lack of strength or allies; and stand up for war.

"Parantapa" means scorcher of enemies.

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."

Therefore—(He speaks the verse) "Klaibyam."

O Partha! Do not succumb to "Klaibyam," meaning cowardice.

Because this is not fitting ("nopapadyate") or appropriate for you.

Abandon this "Kshudram" (petty) weakness of heart—this cowardice—and stand up for war. "O Parantapa" means scorcher of enemies.

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 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.

भगवान् श्रीकृष्ण जो अब तक मौन खड़े थे अब प्रभावशाली शब्दों द्वारा शोकाकुल अर्जुन की कटु र्भत्सना करते हैं। उनके प्रत्येक शब्द का आघात कृपाण के समान तीक्ष्ण है जो किसी भी व्यक्ति को परास्त करने के लिये पर्याप्त है। क्लैब्य का अर्थ है नपुंसकता। यहाँ इस शब्द से तात्पर्य मन की उस स्थिति से है जिसमें व्यक्ति न तो एक पुरुष के समान परिस्थिति का सामना करने का साहस अपने में कर पाता है और न ही एक कोमल भावों वाली लज्जालु स्त्री के समान निराश होकर बैठा रह सकता है। आजकल की भाषा में किसी व्यक्ति के इस प्रकार के व्यवहार में उसके मित्र आश्चर्य प्रकट करते हुए कहते हैं कि यह आदमी स्त्री है या पुरुष अर्जुन की भी स्थित राजदरबार के उन नपुंसक व्यक्तियों के समान हो रही थी जो देखने में पुरुष जैसे होकर स्त्री वेष धारण करते थे। पुरुष के समान बोलते लेकिन मन में स्त्री जैसे भावुक होते शरीर से समर्थ किन्तु मन से दुर्बल रहते थे।अब तक श्रीकृष्ण मौन थे उनका गम्भीर मौन अर्थपूर्ण था। अर्जुन मोहावस्था में युद्ध न करने का निर्णय लेकर अपने पक्ष में अनेक तर्क भी प्रस्तुत कर रहा था। श्रीकृष्ण जानते थे कि पहले ऐसी स्थिति में अर्जुन का विरोध करना व्यर्थ था। परन्तु अब उसके नेत्रों में अश्रु देखकर वे समझ गये कि उसका संभ्रम अपनी चरम सीमा पर पहुँच गया है।भक्ति परम्परा में यह सही ही विश्वास किया जाता है कि जब तक हम अपने को बुद्धिमान समझकर तर्क करते रहते हैं तब तक भगवान् पूर्णतया मौन धारण किये हुए अनसुना करते रहते हैं किन्तु ज्ञान के अहंकार को त्यागकर और भक्ति भाव से विह्वल होकर अश्रुपूरित नेत्रों से उनकी शरण में चले जाने पर करुणासागर भगवान् अपने भक्त को अज्ञान के अंधकार से निकालकर ज्ञान के प्रकाश की ओर मार्गदर्शन करने के लिये उसके पास बिना बुलाये तुरन्त पहुँचते हैं। इस भावनापूर्ण स्थिति में जीव को ईश्वर के मार्गदर्शन और सहायता की आवश्यकता होती है।ईश्वर की कृपा को प्राप्त कर भक्त का अन्तकरण निर्मल होकर आनन्द से परिपूर्ण हो जाता है जो स्वप्रकाशस्वरूप चैतन्य के साक्षात् अनुभव के लिये अत्यन्त आवश्यक है। इस स्वीकृत तथ्य के अनुसार तथा जो भक्तों का भी अनुभव है गीता में हम देखते हैं कि जैसे ही भगवान ने बोलना प्रारम्भ किया वैसे ही विद्युत के समान उनके प्रज्ज्वलित शब्द अर्जुन के मन पर पड़े जिससे वह अपनी गलत धारणाओं के कारण अत्यन्त लज्जित हुआ।सहानुभूति के कोमल शब्द अर्जुन के निराश मन को उत्साहित नहीं कर सकते थे। अत व्यंग्य के अम्ल में डुबोये हुये तीक्ष्ण बाण के समान वचनों से अर्जुन को उत्तेजित करते हुये अंत में भगवान् कहते हैं उठो और कर्म करो।

If the objection is raised: "What can I do, being unable even to hold my bow due to the lack of courage born of seeing the army of kinsmen?"—to this He says: "Klaibyam," meaning the state of a eunuch or unmanliness—a lack of courage that breaks one's vigor and splendor—do not succumb to it ("Ma sma gamah").

"O Partha"—son of Pritha! Since Pritha was obtained through divine grace, simply being her son implies renowned and excessive valor; therefore, as the son of Pritha, you are unfit for cowardice.

He also states its unsuitability for him being "Arjuna" with the word "Naitat" (This is not...). In you, Arjuna, who have fought even with Maheswara (Shiva) himself and possess renowned great power, this is not "upapadyate" (proper/fitting). The word "Etat" (This) points to the specific unsuitability of this unmanliness.

If the doubt arises: "But I said earlier that I am unable to stand and my mind is reeling," He answers with "Kshudram." This "weakness of heart"—the lack of patience in the form of mental confusion—is "Kshudram" (petty) because it is the cause of pettiness, or because it is easily dispelled. Abandoning it, removing it through discrimination (viveka), "Uttishta"—stand up and be ready for war. "O Parantapa" (Scorcher of enemies)—this form of address is pregnant with reason (implying he should scorch enemies, not himself).

"This dharma (conduct) is not proper for you"—He says. O Partha—born of the Kshatriya lineage! Do not succumb to "Klaibyam," i.e., the characteristic of a eunuch or cowardice.

This is not "upapadyate" (fitting) in you. It is "Kshudram" (petty/insignificant); it would not exist in one who is noble (not petty).

O Parantapa—scorcher of enemies! Abandoning this weakness of heart, "Uttishta"—be alert; "for war" is the implied remainder of the sentence.

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.