Bhagavad Gita - Chapter 2 - Shloka (Verse) 7

व्याख्या--'कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः'(टिप्पणी प0 43.1)--यद्यपि अर्जुन अपने मनमें युद्धसे सर्वथा निवृत्त होनेको सर्वश्रेष्ठ नहीं मानते थे, तथापि पापसे बचनेके लिये उनको युद्धसे उपराम होनेके सिवाय दूसरा कोई उपाय भी नहीं दीखता था। इसलिये वे युद्धसे उपराम होना चाहते थे, और उपराम होनेको गुण ही मानते थे, कायरतारूप दोष नहीं। परन्तु भगवान्ने अर्जुनकी इस उपरतिको कायरता और हृदयकी तुच्छ दुर्बलता कहा, तो भगवान्के उन निःसंदिग्ध वचनोंसे अर्जुनको ऐसा विचार हुआ कि युद्धसे निवृत्त होना मेरे लिये उचित नहीं है। यह तो एक तरहकी कायरता ही है, जो मेरे स्वभावके बिलकुल विरुद्ध है क्योंकि मेरे क्षात्र-स्वभावमें दीनता और पलायन (पीठ दिखाना)--ये दोनों ही नहीं हैं (टिप्पणी प0 43.2) । इस तरह भगवान्के द्वारा कथित कायरतारूप दोषको अपनेमें स्वीकार करते हुए अर्जुन भगवान्से कहते हैं कि एक तो कायरतारूप दोषके कारण मेरा क्षात्र-स्वभाव एक तरहसे दब गया है; और दूसरी बात, मैं अपनी बुद्धिसे धर्मके विषयमें कुछ निर्णय नहीं कर पा रहा हूँ। मेरी बुद्धिमें ऐसी मूढ़ता छा गयी है कि धर्मके विषयमें मेरी बुद्धि कुछ भी काम नहीं कर रही है
तीसरे श्लोकमें तो भगवान्ने अर्जुनको स्पष्टरूपसे आज्ञा दे दी थी कि 'हृदयकी तुच्छ दुर्बलताको, कायरताको छोड़कर युद्धके लिये खड़े हो जाओ'। इससे अर्जुनको धर्म-(कर्तव्य-) के विषयमें कोई सन्देह नहीं रहना चाहिये था। फिर भी सन्देह रहनेका कारण यह है कि एक तरफ तो युद्धमें कुटुम्बका नाश करना, पूज्यजनोंको मारना अधर्म (पाप) दीखता है, और दूसरी तरफ युद्ध करना क्षत्रियका धर्म दीखता है। इस प्रकार कुटुम्बियोंको देखते हुए युद्ध नहीं करना चाहिये और क्षात्र-धर्मकी दृष्टिसे युद्ध करना चाहिये-- इन दो बातोंको लेकर अर्जुन धर्म-संकटमें पड़ गये। उनकी बुद्धि धर्मका निर्णय करनेमें कुण्ठित हो गयी। ऐसा होनेपर 'अभी इस समय मेरे लिये खास कर्तव्य क्या है? मेरा धर्म क्या है?'इसका निर्णय करानेके लिये वे भगवान्से पूछते हैं।

He indicates the eligibility of the Mumukshu (seeker of liberation)—who has fully understood the multitude of defects in Samsara, is extremely disgusted with it, and has approached (the Guru) for receiving instruction on the Self—with the word "Karpanya."

One who cannot tolerate even a "alpam" (very slight) personal loss is a "Kripana" (miser/wretched one); being like that, all who are knowers of the non-Self (anatmavid), having not attained the Supreme Goal, become "Kripana."

As the Shruti says: "O Gargi, he who departs from this world without knowing this Imperishable is a Kripana." The state of such a person is "Karpanya," meaning wretchedness/poverty of spirit. "Upahata" means contaminated or afflicted by that defect; "Svabhava" means whose mind/nature (is thus afflicted)—this is the compound analysis.

Being such, I ask/interrogate "Tva" (You). "Dharma-sammudha-chetah": "Dharma" means that which sustains, i.e., the Supreme Brahman; my "Chetah" (mind) is "Sammudha," meaning it has attained non-discrimination (ignorance) regarding That (Brahman)—thus I am described.

What do you ask? Tell "Me" (to me) that "Shreyas" (Good) which is "Nishchitam" (certain), "Aikantikam" (absolute/invariable), and "Anapekshikam" (non-relative/unconditional); which is not "Anaikantikam" (uncertain/temporary) and "Anatyantikam" (not final) like the cure of a disease, nor "Apekshikam" (relative) like Heaven—tell me that "Nihshreyasam" (Summum Bonum/Moksha). Do not think ("Ma mansthah") "It should not be spoken," based on the prohibition "Not to one who is not a son or a disciple." Because I am your disciple. "Shadhi"—instruct/rule "Mam" (me) regarding the Ultimate Good. I am "Prapanna" (surrendered) to You.

Indicating the approach to a Guru (Guru-upasatti) by a Mumukshu (seeker of liberation) who has realized the insubstantiality of Samsara and is extremely dispassionate regarding enjoyments of this world and the next, he says "Karpanya."

"Karpanya" is the inability to bear separation from relatives due to being a knower of the non-Self (anatmavit). The Shruti says: "O Gargi, he who departs from this world without knowing this Imperishable is a Kripana." By that "Karpanya"—which is a form of wretchedness—"Upahata" (contaminated/afflicted) is the "Svabhava," meaning the inner organ (Antahkarana) of whom, he (is me). Others say: "Svabhava" means whose nature characterized by valor etc. is overwhelmed by the defect of Karpanya. Some say: "Svabhava" refers to the Kshatriya nature characterized by the effort for war. "Dharma-sammudha-chetah": Dharma is that which sustains, i.e., the Paramatma (Supreme Self) who is the substratum of all; my "Chetah" (mind) is completely bewildered/undiscriminating regarding Him—such am I who asks "Tva" (You).

What (do you ask)? To this, he says "Yad" etc. Tell me that "Shreyas" which is "Nishchitam" (ascertained)—which is ascertained by Shruti, Smriti, Itihasa, and Purana as the "Shreyas" consisting of Eternal and Unsurpassed Bliss. Some say: It should be "Nishchitam," "Aikantikam" (absolute), and "Anapekshikam" (unconditional); not uncertain and temporary like the cure of a disease, nor relative like Heaven. Tell—speak—to "Me."

Objection: "It should not be spoken to one who is not a son or a disciple"—due to this prohibition, if You say it should not be spoken? Answer: I am not a non-disciple, but I am Your disciple. "Shadhi"—instruct/teach—"Mam" (me), the disciple who is worthy of discipline and who has "Prapannam" (surrendered) to You. Even though by my own intellect I consider eating alms to be praiseworthy, since my nature is afflicted by the defect of Karpanya and the doubt "Is begging Dharma or is War Dharma?" has not disappeared, I am "Dharma-sammudha-chetah." "Tell me whether begging or war is the certain and invariable means to Shreyas"—thus, a question regarding the "Reality of Dharma" (practical duty) should also be understood here.

(Critique of another view): However, regarding what some describe as—"I am bewildered about Dharma: Is killing them Dharma, or protecting them Dharma? Is ruling the earth Dharma, or is forest-dwelling as I am now Dharma?—I, whose mind is pervaded by such doubts, now ask You about 'Shreyas' (supplied word). Therefore, tell me that Shreyas which is certain, absolute, and final—which is the fruit appearing as the Supreme Goal of Human Life (Parama-purushartha). (Absolute means inevitable after the means; Final means indestructible after being produced)."

Regarding this view: The person has a doubt regarding "Dharma" (ritual/worldly duty), but asks for the fruit which is the "Supreme Human Goal" (Moksha)—"therefore tell me that." Whether there is consistency (samanjasya) in this, or whether it is equal to the maxim "Ate one thing, vomited another" (total disconnect), is to be judged by the wise.

Possessing the very doubt previously mentioned, he asks with the verse "Karpanya."

"Karpanya" means wretchedness or a pitiable state.

"Svabhava" (Nature) refers to the characteristics that will be described later (in Gita 18.43) such as "valor, splendor, firmness, dexterity," etc.

The rest is clear.

"If you, having started the war, now desist from the action, the sons of Dhritarashtra might violently kill you"—if this is the objection, [Arjuna implies]: "Let it be so; compared to a victory obtained by such killing—which is unrighteous—it appears to me that being killed by them (who do not know Dharma and Adharma) is indeed 'gariyah' (better/heavier)." Having said this,

and asking "Tell me decisively what is 'Shreyas' (good) for me, your disciple who has surrendered to You," he approached the lotus feet of the Lord with extreme humility/helplessness.

"Karpanya" etc. Therefore, (I am) "Karpanya-dosha-upahata-svabhavah."

"How shall we live after killing them?"—this sentiment is "Karpanya" (wretchedness/pity), and there is the "Dosha" (defect/guilt) caused by the destruction of one's own family; he whose "Svabhava" (nature)—characterized by valor etc.—is "Upahata" (overwhelmed/stricken) by these two, such an I ask You.

Also, "Dharma-sammudha-chetah"—one whose mind is bewildered regarding Dharma. The meaning is: Being of a doubtful mind as to whether abandoning war and going about begging is Dharma or Adharma for a Kshatriya.

Therefore, tell me that "Shreyas" (Good) which is "Nishchitam" (certain/decided)—meaning proper—for me. Moreover, I am your "Shishya"—worthy of being ruled/instructed. Therefore, "Shadhi"—teach/instruct—me who am "Prapannam" (surrendered) to You.

Explaining the purport of the verse starting with "Na chaitat vidmah," preceded by the doubt indicated by the word "cha" (and), he says "Evam" (Thus).

"By you, who are afraid of the destruction of kinsmen, the destruction of even closer relatives like the son of Dharma (Yudhishthira), Bhima, Nakula, and others would be caused (if you withdraw)"—this is indicated by the word "Bhavatah" (Your).

Following the plural number in "Vidmah" (We know), he interprets "Asmakam" (Us/Our). By "Asmakam," the status of being disciples etc. of all (the Pandavas) is implied, relative to Bhishma, Drona and others who are designated to be killed. The two sides of the deliberation are suggested by the first and second halves of the verse.

"Yad va" and "Yadi va" have the same meaning. "Those by whose killing our life becomes undesirable, they themselves, desiring to kill us, are standing in a position befitting their own death"—this is the meaning of the syntax of "Yan eva" etc.

He describes the mental impression ("Pratibha") which ends in indecision—suggested by "Na jijivishamah" (we do not wish to live)—and which therefore becomes the cause of the question (in the next verse), with the phrase "Iti me pratibhati" (Thus it appears to me).

He clarifies the implied meaning of the syntax "Yacchreyah" (what is good) and the disciple's qualification mentioned to show fitness for instruction with "Yanmahyam" (What is for me...) etc. The word "Iti" is used to extract/define the form of what needs to be ascertained.

A disciple is one who is to be ruled/instructed; hence he says "Shishyasteham shadhi mam" (I am your disciple, instruct/rule me). Here, his nature is 'courage' (dhairya); but due to ignorance of specific duty, or lack of means to remove grief, there is "Atimatra Karpanya" (extreme wretchedness/helplessness). Some say "Karpanya" here means the non-abandonment of what should be abandoned; others say it means being engrossed in a pitiable state that invokes compassion.

"Approached the lotus feet of the Lord" is the result of the combination of discipleship and surrender (prapatti).

अपने आप को असहाय अवस्था तथा कोई निर्णय लेने से सर्वथा असमर्थ पाकर अर्जुन सम्पूर्ण रूप से स्वयं को भगवान् की शरण में समर्पित कर देता है। वह स्वीकार कर रहा है कि उसकी मानसिक स्थिति नष्टभ्रष्ट हो गयी है। वह स्वयं बताता है कि उसका मुख्य कारण करुणा की अत्यधिकता है। अज्ञान के कारण वह समझ नहीं पा रहा है कि उसकी वह करुणा निराधार है। वह स्वीकार करता है कि युद्ध करने या न करने के विषय में उसकी बुद्धि भ्रमाच्छादित होने के कारण वह धर्मअधर्म का निर्णय नहीं कर पा रहा है।हम पहले ही धर्म शब्द का अर्थ देख चुके हैं। किसी वस्तु का वह गुण जिसके कारण उस वस्तु का अस्तित्व सिद्ध होता है उस वस्तु का धर्म कहलाता है। हिन्दू दर्शन मानव धर्म पर बल देता है जिसका अर्थ है कि प्रत्येक व्यक्ति को अपने शुद्ध दैवी स्वरूप के अनुरूप रहना चाहिये और उसका यह प्रयत्न होना चाहिये कि वह स्वस्वरूप की महत्ता बनाये रखे और पशुवत जीवन व्यतीत न करे।यहाँ अर्जुन शिष्यभाव से भगवान् की शरण में जाता है जो यह संकेत करता है कि अब वह उपदेश ग्रहण करने योग्य हो गया है और वह भगवान् के उपदेश का पालन करेगा। एक और बात का भी संकेत मिलता है कि यदि अज्ञानवश अर्जुन अनेक बार अपनी शंका प्रस्तुत करते हुए प्रश्न पूछता है तो उसका समाधान भगवान् को सहानुभूति और धैर्यपूर्वक करना होगा। सम्पूर्ण गीता में हम अनेक स्थानों पर अर्जुन को कृष्णोपदेश के मध्य शंकायें प्रकट करते हुये देखते हैं परन्तु कहीं पर भी श्रीकृष्ण को धैर्य खोते नहीं देखते। इतना ही नहीं अर्जुन द्वारा प्रत्येक प्रश्न पूछे जाने पर वे और अधिक उत्साहित होकर युद्धभूमि में उसका उत्तर देते हैं।

"Karpanya" etc.

With the phrase "Between the two armies" (1.21) etc., this is indicated: Arjuna, possessed by doubt, has not desisted from war based on a single (decided) view (but is rather confused). For he says thus: "Instruct me who have surrendered to You."

Therefore, standing in the middle of both Knowledge and Ignorance, he is instructed by the Supreme Lord.

Now, "Approaching the Guru" (Guru-upasadana) is being propounded; for only one who has fully understood the multitude of defects in Samsara, is extremely disgusted with it, and has duly approached a Guru, has the eligibility to receive Knowledge.

Thus, showing Arjuna's desire for the life of mendicancy (bhiksha-charya)—established in the Shruti "Then they wander about begging"—having risen from the crisis of (killing) Bhishma and others, the commentator now demonstrates his "due approach" (upasatti) under the pretext of that very crisis.

It is well-known in the world that one who cannot tolerate even a slight loss of wealth is a "Kripana" (miser/wretched one); being like that, all knowers of the non-Self (anatmavid), having not attained the (Supreme) Goal, become "Kripana." As per the Shruti: "O Gargi, he who departs from this world without knowing this Imperishable is a Kripana." The state of such a one is "Karpanya," which means possessing superimposition upon the non-Self (identifying with the body, etc.). Its cause is the defect characterized by "Mamata" (mineness) in the form of deep attachment like "These are my people; if they are killed, what is the use of living?" By that defect, his "Svabhava"—the Kshatriya nature characterized by the effort for war—is "Upahata" (overwhelmed/negated); such is he.

Also, he is "Sammudha" (bewildered) regarding Dharma due to not seeing a decisive proof (pramana): "Is killing them Dharma? Or is protecting them Dharma? Is ruling the earth Dharma? Or is dwelling in the forest as I am now Dharma?"—he whose mind is pervaded by such doubts is "Dharma-sammudha-chetah." This has been explained in "Na chaitat vidmah..." (2.6).

Being such, I now ask "Tva" (You). "Shreyas" (Good) is supplied here. Therefore, tell "Me" that "Shreyas" (Good/Fruit) which is "Nishchitam" (certain), "Aikantikam" (absolute), and "Atyantikam" (final), which is the Supreme Goal of Human Life. "Aikantikam" means inevitability after the means (are employed). "Atyantikam" means the non-destruction of what is produced. For instance, even when medicine is taken, sometimes the disease is not cured (lack of Aikantikatva); and even if the cure happens, it is destroyed by the recurrence of the disease (lack of Atyantikam). Similarly, even when a Yaga (sacrifice) is performed, Heaven may not be attained due to obstacles; and even if Heaven is attained, it is mixed with sorrow and perishes. Thus, they lack Absolute-ness and Finality.

As stated (in Samkhya Karika): "From the torment of the three kinds of suffering, there arises a desire to know the means to terminate them. If it is said that visible means exist, (we say) the inquiry is not useless, because visible means lack absolute and final effectiveness." And: "As is the visible means, so is the scriptural (Vedic ritual) means; it is linked with impurity, decay, and gradation. The 'Shreyas' (Good) is contrary to that, obtained from the special knowledge of the Manifest, Unmanifest, and the Knower (Purusha)."

Objection: "But you are my friend, not a disciple?" Answer: To this, he says "Shishyasteham" (I am Your disciple). Because I am fit for Your instruction, I am indeed Your disciple, not a (mere) friend, due to my lesser knowledge. Therefore, "Shadhi"—teach/instruct—me who have "Prapannam" (surrendered) to You, out of compassion. The meaning is: Do not ignore me thinking I am not a disciple. By this, the meaning of Shrutis propounding the "Approach to a Guru"—such as "To know That, let him approach a Guru with sacrificial fuel in hand, one who is learned in Vedas and established in Brahman," and "Bhrigu, the son of Varuna, approached his father Varuna saying: 'Sir, teach me Brahman'"—is demonstrated.

Having thus stated his own view and describing it as flawed, and intending to carry out the Lord's command, he speaks the verse "Karpanya-dosha..."

"Karpanya" refers to the knowledge (notion) that "killing kinsmen is improper"; the defect consisting of that notion has "Upahata" (overwhelmed/vitiated) my "Svabhava"—my Kshatriya nature consisting of valor etc.—being such, I ask You.

Objection: "What is the use of a question from one whose nature is overwhelmed and who is agitated?" To this, he says "Dharma-sammudha-chetah."

It means one whose mind is bewildered regarding the knowledge of Dharma. "Are You pleased with killing them, or with not killing them, or is there something else amidst these? Tell me decisively that which is 'Shreyas'—which is the form of the Good and constitutes Your Grace.

I am Your disciple, not (just) a friend; therefore, 'Shadhi'—teach/instruct—me who have 'Prapannam' (surrendered) to You out of a desire to know Dharma.

The question starting with "Na chaitat" spans three (verses/parts).

The meaning is clear.

If you say, 'After beginning the war, if we withdraw from the battle, the sons of Dhrtarastra will slay us all forcibly', be it so. I think that even to be killed by them, who do not know the difference between righteousness and unrighteousness, is better for us than gaining unrighteous victory by killing them. After saying so, Arjuna surrendered himself at the feet of the Lord, overcome with dejection, saying. 'Teach me, your disciple, who has taken refuge in you, what is good for me.'