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Bhagavad-Gita: chapter 2, verse 1

Having heard Arjuna's justifications from refraining from the battle due to the fear of receiving sin for the slaying of relatives; Dhritarastra was relieved of the fear that his sons might have returned to the Pandavas their fair share of the kingdom and desired to know what happened next. Sanjaya spoke that Arjunas eyes were brimming with tears, when ones eyes are full of tears ones clear vision is obstructed and thus refers to Arjunas unable to see the situation in the correct perspective. By addressing Lord Krishna with the vocative Madhusudana indicates that just as He destroyed the demon Madhu in times of yore, by descending in the royal dynasty as a ksatriya He would destroy all the demoniac and evil elements which are burdening the Earth.

Thus ends the commentary to Srimad Bhagavad-Gita, chapter 2, verse 1 by Keshava Kashmiri.


By using the unexcelled superlative of Bhagavan in referring to Lord Krishna supreme position as the unparalleled possessor of the six opulences being: omniscience, power, strength, splendour, wealth and dispassion. Lord Krishna desiring to benefit the devotees enquires from Arjuna where has this delusion arisen from in this hour of crisis which afflicts those who do not comprehend the value of human existence.



By addressing Arjuna as the son of Prtha it refers to his mother Kunti who by worshipping Indra, the ruler of the demi-gods received Arjuna as her son endowed with extraordinary might and valor like Indra. Lord Krishna reminds Arjuna of this to instruct him not to yield to this impotence for it does not befit him and that he should discard this weakness of heart. By using the vocative parantapa meaning chastiser of enemies Lord Krishna is reminding Arjuna that at the time of his birth a heavenly voice proclaimed that he would conquer all enemies.



Although Lord Krishna's instructions are perfectly correct still it might be submitted that one coming from noble lineage should only fight a battle which is not antagonistic to ones family traditions regarding righteousness and not fight a battle which would be instrumental in destroying these family traditions. Arjuna is asking how can he engage in battle with his superior Bhishma and his preceptor Drona. When even to argue against them is improper then what to think against attacking them with deadly arrows in earnest. Why? Because preceptors and superiors are always to be respected. Duryodhana by placing Bhishma and Drona directly in the forefront caused the ever righteous Pandavas discomfort at the thought of having to fight against them as it was opposed to the time

honored noble traditions of their family lineage. So what Arjuna in fact is stating is why should they engage themselves in this battle being aware of the great sinfulness declared in the Vedic scriptures of disregarding superiors and showing aggression against the preceptor which results in the perpetrator becoming a ghostly demon known as a brahma-raksasa.



It may be further submitted that although Bhishma and Drona are both always to be respected, but as they are superiors and perceptors to both the Pandavas and the Kauravas they should all be looked after equally regarding aquisition and preservation. Why should Bhishma and Drona fight for the unlawful kingdom of the Kauravas on the side of the wicked Duryodhana? It appears that being devoid of discrimination of what should be done and what should not be done have gone afoul of righteousness and thus according to Vedic scriptures have the right to be slain. Bishma himself has stated that a superior who is degraded by these qualities deserves to be abandoned. To this Arjuna is replying that refraining from slaying great souls it is better to live in this world by begging alms as by this no sin will be incurred to reap in the next life. But if as Arjuna states they are great souls then how can they be degraded and if they are degraded how can they be considered great souls and hence there abandonment is proper. One who is inferior should normally never even think of abandoning a preceptor otherwise one will perish out of folly. But Bhisma's statement that a man is slave to wealth but wealth is slave to no man; therefore due to accepting wealth he was controlled by the Kauravas. So this proves that controlled by wealth and not righteousness and thus slaying them incurs no sin. But to this Arjuna states that by slaying elders we may undoubtedly enjoy some pleasures in this world but these pleasures would be tainted with blood as they are derived from the sin of slaying superiors.



It may be questioned how can Arjuna abandon his duty to fight as a ksatriya which is prescribed in the Vedic scriptures and believe that begging which is one of the duties of a brahmana is better? To counter this Arjuna is stating that he does not know which one is better or if its even better to be victorious or be vanquished as victory itself could seem like defeat for by being forced into the situation of having to slay his relatives in the Kaurava army he would not wish to live any longer.



If as in the previous verse Arjuna has determined that life would not be worth living even if winning the battle then it might be questioned what destined designation does he assign for himself? To this query Arjuna has now determined in his mind that unconditional

surrender to the Supreme Lord Krishna is the greatest panacea than any other means prescribed in Vedic scriptures. The Vedic scriptures reveal that He who originated the entire creation, from whose breath emanated the eternal Vedas for Brahma to speak, that Supreme Personality, omniscient and effulgent is He who should be sought for shelter. Also in the books of law in the Vedic culture it is written that He who originated Brahma and protects the eternal Vedas is He the Supreme Lord Krishna, all knowing and effulgent who should be sought for shelter. Those who seek shelter of the Supreme Lord Krishna are never deluded. Lord Krishna is known as Janardana or He who always removes the ignorance of His devotees. Arjuna has lost the power of discrimination in knowing what is beneficial for himself and what is not. So realizing this he tells Lord Krishna that he is surrendering to Him whose power is not known by Brahma or Siva and whose attributes and potencies are transcendental to the material existence. Who is an ocean of qualities such as compassion and mercy and this Lord Krishna has descended Himself and incarnated in the Vrsni dynasty in the family of Vasudeva for the benefit of His devotees and all those who follow righteousness in accordance to the Vedic scriptures who are eligible to receive the mercy and compassion of the Supreme Lord.

According to Vedic scriptures one who dies in this world without becoming self-realized is a miser. One is called a miser who is desitute of knowledge of the nature and qualities of their immortal soul. In worldly parlance one is known as a miser who is extremely stingy with their money. Miserliness here is the affliction of weakness regarding ones spiritual identity and integrity. Discriminatory power weakened by vices forms the delusion which bewilders the intelligence. Arjuna whose ignorance was removed due to the compassion of the Lord for His devotees, realized this and unconditionally surrendered to Lord Krishna with the words tvam prapannam meaning surrendered unto you and asks the Lord for spiritual guidance as confirmed by the words sadhi mam instruct me. Arjuna qualifies his own fitness to receive these instructions from Lord Krishna by the words sisyah te aham meaning I am your disciple. This was stated by Arjuna so that Lord Krishna would understand that he was serious and not doubt his intentions that he was a fit recipient for the Lords mercy and give him instructions out of His causeless compassion.



It could be submitted that depending on ones individual inclinations there are numerous merits in this world such as wealth and kingdoms all of which can be acquired through regulatory actions prescribed in the Vedic scriptures; while for the ksatriya rulers in general being without enemies is preferable. It may be put forth that Arjuna himself should decide and act; but the reply is that one in delusion needs to hear knowledge of the ultimate truth from those who are qualified and who is more qualified than the Supreme Lord. Knowledge of the Ultimate Truth helps one cross over this delusion. Wealth and kingdoms are not the means for crossing this delusion and Arjuna asserts this with the words na or not. The understanding of it is even if he was to win a kingdom of unrivaled prosperity free from enemies, Arjuna still could not see any means of alleviating the grief that was drying up his senses. By the use of the word hi meaning certainly the conviction that he could not see any solution to his grief is reinforced, indicating that only the Lord is fit to instruct him.



Dhritarastra expectancy to know what happenned next was answered by Sanjaya saying that Arjuna who could control sleep spoke to Lord Krishna the controller of the senses saying he would not fight. Lord Krishna the omnipotent, omniscient, originator of the Vedas and the worshippable Supreme Lord spoken of in the Udyoga Parva of the Mahabharata as Govinda, the one who knows everything in all respects according to the words of the Vedas. Also in the Harivamsa the sages have stated that verily the cow is called go and elaborating further they address Lord Krishna as Govinda or He who protects the cows and He who attracts everyones senses.



In this way although Arjuna had decided to refrain from the battle still Dhritarastra should not expect that the future of his sons was to be bright and happy as long as the Supreme Lord Krishna, the controller of the animate and inanimate who descended personally to destroy the miscreants is present in this world. To emphasize this reality Sanjaya said to him O Bharata referring to his anscestor, the great monarch of all the world King Bharata telling frankly that the joy he is feeling regarding Arjuna's seemingly abstention from the battle and the termination of the war was not appropriate. Lord Krishna with a subtle smile upon his face then spoke to Arjuna who was lamenting at a most inappropriate time between the 2 opposing armies. The word prahasan meaning smiling is used to subtlely indicate sarcasam and evoke anger at the impropriety of such limpid sensitivity by Arjuna who in his own right is a mighty warrior respected and reknowed by all the mightiest warriors of his time. This smile indicating sarcasm is justified by the use of the word iva as it were indicating that due to the nature of the situation, being the 2 armies immeadiately ready for battle, Arjunas reluctancy and Lord Krishna accepting him as a disciple. So in order to substantiate Arjunas fitness to receive spiritual knowledge this subtle smile is used to remove any lingering vestiges of pride Arjuna might have had regarding his knowledge, intelligence and prowess.



The conclusion based on the strength of the Vedic scriptures to be found in various texts such as: the Mundaka Upanisad it states that one who has duly realized the Ultimate Truth, whose heart is calm and whose senses are under control, such a one situated in enlightenment should categorically and comprehensively impart the knowledge of the Ultimate Truth to others by which they can also become self-realized. By disseminating the knowledge which dissolves all lamentation and delusion, the meaning which has been elucidated in the Vedic scriptures and the Vedic books of law like the Brhadaranyaka which states: By the will of He who is imperishable the sun and the moon are vitalised. The wind blows out of fear of Him, the sun rises out of fear of Him, Agni, Indra and even death all perform their duties out of fear of Him.

Encompassing all that exists, internal and external is the Supreme Lord Krishna. Everthing existing is verily manifested from Him. One who is peaceful and tranquil should propitiate and worship under all circumstances. Under the control of the Supreme Lord Krishna the whole cosmic manifestation composed of demigods, demons and humans and various varieagated species is pulsating. O demigods what the Earth says is true the creator and all living species are fragments of the Supreme Lord Krishna. Whatever is present in totality is the Supreme Lord Krishna, the undecayable one, without a second and nothing else. Everything visible and invisible is created from the Supreme Lord Krishna. The Supreme Ultimate Truth is He and He alone. What grief and delusion can exist when one understands this truth?

Discussing the nature and attributes of the Supreme Ultimate Reality Lord Krishna known also as Narayana, Hari, Vasudeva, Visnu and others, who controls all animate and inanimate energies like the sun, moon, fire, the demigods, death, the universes etc. and the non-material, original cause of the creation, maintenance and destruction of the total material manifestation. The all pervading, omnipresent, soul of all being and of the nature of being eternally, simultaneously one and distinctly different.

In order to evoke the power of discrimination between the physical body and the soul, the Supreme Lord Krishna rejecting Arjunas scholarship replied that he was grieving for those who should not be grieved for, such as Bhishma and Drona who are engaged in battle to win merit. Here Lord Krishna responds to Arjunas statement in chapter 1, verse 32 of: What use is kingdom, fabulous wealth, enjoyments or even living. It is only Arjunas deluson that he grieves thinking that without relatives there is no purpose of ruling the kingdom or in living. Moreover Arjuna talks like one learned saying that sin would be incurred but then disregarding the fact that Duryodhana and his brothers are heinious offenders. So in this way Lord Krishna shows that foolishness and scholarship are illogical and a diachotomy being contradictory hence Arjuna’s attempt at scholarship has no value. Why? Because those with spiritual intelligence do not grieve for the dead or the living. The root word of panditah meaning learned is panda which means power of disriminative intellect,. Those who possess such discrimination are considered wise. The wise never lament for the physical body.



Next it might be questioned why do the wise not lament for the living or the dead? Lord Krishna here gives the reason to this establishing that the soul is eternal and not the physical body. The words na and eva meaning certainly never, destroys any conception of the physical body being able to ever be equated with the soul. As the Ultimate Soul among all individual souls it is not that the Supreme Lord did not exist before this time for He always existed. Similarly it is not that Arjuna and all the kings on the battlefield did not exist before this time, for they all certainly existed for the immortal soul transmigrates from body to body. By the authority of Bhagavad-Gita this verse spoken by the Supreme Lord Krishna refutes such statements as: and it is not again shall we all exist hereafter from the present time till the end to come, meaning that indeed we shall all exist. So this explains and puts into the proper perspective the dissolution of the material manifestation at the time of universal destruction. By negating the origin and destruction of the soul, its very

existence is proved in the middle. In this way the souls existence is proven in all three being creation, maintenance and destruction. All souls are immortal being eternal and hence should never be grieved for.



Because of the traditional conception that a son is born of a father and and that the grandfather died and also due to there being an injunction by the authority of the Vedic books of law that a brahmana remains impure during the ten days following a birth or death in his immeadiate family; how is it possible that one can think of the soul as being birthless and deathless? And if one continues to think of the soul as being born and of dying how can one alleviate their grief when the physical body dies? Can the authority of the Vedic books of law be denied? To clarify such doubts Lord Krishna uses the word dehinah meaning attributed to the embodied soul. It is the embodied soul who occupies the physical body which is the vehicle to experience the consequences of all ones actions. The embodied soul allocated a particular body experiences infancy, childhood, youth and old age, each stage of life which possess its own distinct attributes at different time periods. But although there is a difference in the stages and a difference in the perception of identity there is absolutely no difference in the soul. This is because although the activities one experiences continuously reside in the compartment of the memory and because when one is experiencing these different stages there developes the conception of identifying with the bodily designation in the form of it was I who in a young body played upon a fathers lap and was fed by a mother in infancy and it is I who now in an old body experience various relationships with children and grandchildren in old age. Only the bodily conception has changed the soul remains the same. In the same way that the embodied soul experiences the changing physical body, the embodied soul changes physical bodies at the time of death. There is no difference in the soul during any of these modifications of the physcical body and there is no difference in the soul due to the natural process of receiving another new body. One who is spiritually intelligent realizes that there is no birth or death associated with the soul and is not deluded by the apparent disfunctiong of the physical body even in the death of a son or father.

From this verse up until verse 30 beginning with dehi nityam avadhyo meaning the embodied soul can never be destroyed, the use of the singular is in the collective sense referring to all existing souls and this does not suggest that these embodied soul although of the nature of the Supreme Soul are on the same paltform with. This collectivity of the individual souls referred to is taught by the expert preceptor in the line of disciplic succession that the soul is eternal and never suject in any way to old age and death.

Statements supporting the varieagatedness of attaining communion with the Ultimate Consciousnes can be found in almost all of the chapters of Bhagavad-Gita and this variegatedness is supported based on the context by which they are written. Statements such as those of great virtue whose sins have been dissolved, those being freed from the delusion of the dualities, those great souls who possess the divine nature offer exclusive worship to the Supreme Lord, with their minds and lives surrendered to the Supreme Lord, those free from pride and infatuation, those who have conquered the vice of attachment and those whose desires have completely dissapeared, This varieagatedness is

delieanated for those whose nescience is completely dissolved, whose doubts have been dispelled by knowledge, whose minds are firmly established in God, whose are righteously engaged in promoting the welfare of all living entities whose sins have been washed away, who are free from lust and anger, who have controlled their minds and who have realised the Ultimate Truth.

If this were not the case then accepting the conception of the oneness of all souls in all bodies would mean that we all would have a singular uniform experience. If we were all one soul then whether one were sleeping, another was waking and another fainting, all would experience the same sensations of pleasure pain simultaneously. Moreover there would be no difference in anyones perception due to the absence of any individuality and perceptions of you are and I am. But it is factually not like this in this world and this can be clearly understood by ones individual consciousness. Therefore it is established that those who propound oneness of the soul in all living entities are mistaken for even in the eternal soul there is also varieagatedness. So regarding death of the soul and other such fallacious arguements those with spiritual intelligence neither lament nor are deluded.



Although the delusion of death is not appropriate regarding the misconception of the souls destruction when it is in fact eternal and immortal; still it could be submitted that loss of life would result in great unhappiness when preceptors, friends and relatives are slain in battle departing their physical bodies and from this the delusion that they are dead may arise. To dispel this doubt Lord Krishna replies: that sensory perception or the contact between the senses and their objects give rise to feelings of heat and cold, pleasure and pain. If they are soft and sweet they are pleasing but if they are bitter and harsh they are unpleasant. These things are all temporary, they are not eternal like the soul; but of a fleeting impermanent nature which comes and goes. Therefore one should just tolerate them with discrimination, patience and fortitude for they will disappear in due course of time. By addressing Arjuna as Bharata signifies the great heritage in his ancestry on his fathers side. To address him as Kaunteya signifies the great heritage in his ancestry on his mothers side. This suggests that such delusion is quite improper for Arjuna.



If one were to question what would be the result if one ignores the connection between the senses and the sense objects Lord Krishna answers this by explaining that one who is performing their natural duty in life which is prescribed in the Vedic scriptures according to their own individual qualifications, without desiring any gratification for their actions; what then can deter this living entity and cause them to deviate irresponsibly. The spiritually intelligent, living entity, possessing patience, whom remains equal in happiness and unhappiness becomes eligible for immortality, by which lifes highest goal is acquired of ones individual spiritual nature devoid of the imperfections connected with the physical body such as of old age, disease and death.



It is seen that one feels extreme discomfort due to bodily experiences of excessive heat and cold and the like; if this is the case then what is the experience for one who remains unconscious of the soul even unto the moment of a very painful demise. How can they realize that heat, cold and pain to be impermanent and how can they imagine the eternal reality of the souls immortality. Such questions and bewilderment is clarified by Lord Krishna with the words in the impermanent like heat, cold, pleasure and pain there is no duration and in the permanent as the eternal soul there is no cessation. It must be understood that this nature of the duration and cessation of things in this world cannot be ascertained by one lacking spiritual intelligence. Lord Krishna emphasizes the point that the reality of the duration and cessation in the material existence has been perceived by those elevated souls who have attained the Ultimate Truth. The eternal reality of the souls immortality is revealed in various places in the Vedic scriptures and this has been realized by those who have achieved this understanding.



In this verse the Supreme Lord Krishna emphasizes the conclusive position of the soul with the word avyayasya meaning indestructible. How this is to be understood is given by the word yena meaning by which indicating the difference between the soul and the physical body which the soul pervades. This pervasiveness is so extremely subtle that it is impossible for anything to cause the destruction of its indestructible nature because whatever would be attempting to destroy it is also completely pervaded by it as well.



It might be questioned that if the soul is eternal due to the impossibility of ever being able to be destroyed then why is it that feelings of remorse arise at the demise of family members and loved ones. To clarify this Lord Krishna states that it is only the physical body which is made up of the five fundamental elements of material existence: being earth, water, air, fire and ether and which is the vehicle for enjoying the fruits of ones actions which is subject to destruction. Countless mothers and fathers and countless sons and daughters all established with experience in this world have come and gone and will come and go in the future. There are countless of places of joy and countless of places of grief in the worlds but only the unintelligent are affected by there influenced and not the spiritually intelligent. The soul is always eternal but what the soul is pervading which is known to be both the physical body and the subtle body of all living entities is not eternal and subject to destruction. Only what is eternal can be determined as being truly real what is not eternal can be deemed as unreal. So there is no doubt however that the physical body is perishable and hence not eternal as it is composed of destructible substances. This is on the authority of the Vedic scriptures.

It might be wondered that if the soul is eternal and indestructible why is this not perceived at the time of death? This is also clarified by Lord Krishna with the use of the word apramesya meaning inconceivable. It is not possible to cognisize the soul as it is this or it is that because not being on the material platform although embodied in a physical body; there is no material conception to compare it to by the strenghth of ones mind. Unless and until one has received the mercy of the Supreme Lord by the direct connection of the authentic spiritual master who is in the line of one of the four empowered and authorised channels of disciplic succession, there is no possibility of perceiving the soul. It is to be known only in this way is this is on authority of the Vedic scriptures. Whatever apprehension one experiences in the physical body that apprehension is destructible; but the soul is never subjected to this. To the contrary the soul is apprehended only by the apprehension of I know, I am, I experience etc. and as it is immortal the soul should never be lamented for. Neither should the body be lamented for because it is perishable. Therefore Arjuna is being instructed to unsnare himself from his delusion and do his duty.



In this way after establishing the immortality of the soul, Lord Krishna informs Arjuna that for anyone to believe that it is possible for the soul to be slain or anyone believing that they can be responsible for the slaying of the soul, are both in complete ignorance. Not being able to fathom the intrinsic nature of the soul they cannot realize that the soul is never the instigator of any action nor is the soul ever the recepient of any action.



As to questions of how the soul is neither the instigator of any actions or the recepient of any actions, Lord Krishna explains that the soul being eternal is not subject to the six modifications of material existence which are: birth, being, growth, transformation, dimunition and death. The soul is never born and never dies at any time. How can this be? It is not that the soul did not exist before and will not exist in the future. The soul exists eternally but opting the experiences of the material existence accepts a physical body. What did not exist in the past but is manifested only in the present is called conceived and that which exists now but will cease to exist eventually is called dead. But the soul is not conceived as it eternally exists and it will never die because it is immortal. With the 2 words ajah meaning unborn and nityah meaning eternal, it is made clear that the 2 modifications of birth and death are not applicable in regards to the soul. In order to also negate the idea of the soul posessing any modifications by even being, Lord Krishna explains that the soul is everlasting which means it is free from being or unbeing. The modification of any growth of the soul is neutralisd by the word puranah meaning ancient, that it always existed as it is. One posessing a body grows by the increase of the bodily parts; but the soul being bodiless does not increase it is the same eternally. The remaining 2 modifications of transformation and dimunition are rendered inapplicable by inference in understanding that the soul being eternal without any need to increase remains as it is and is changeless. Hence the soul being bereft of any of the six modifications of the physical body can never

be destroyed even when the physical body is destroyed.



As to remove any doubts concerning the Vedic injunction against the killing of cows and the killing of a brahmana such as Drona, the perpetrators of these heinious crimes go directly to hell to suffer at the termination of their material existence. To mitigate this Lord Krishna tells Arjuna that one who knows the soul to be indestructible and thus eternal as well as unborn and unmodifiable although uniquely different within every body knows that no one in anyway can cause the destruction of the soul. Who is the doer in the action of killing? Whom can one cause to be killed? Can one be the agent in the death of the soul? The answer is no to all and it is indicated that there should be no doubt about the veracity of the Vedic scriptures regarding the sin incurred either when one causes another to be killed or when one is directed to kill another. By this the Vedic injunctions prohibiting cow slaughter and the slaying of brahmanas and the great sin attached thereof must be accepted as fact even though one is in knowledge about the factual nature of the eternal reality of the souls immortality.



Although by reflection it can be clearly understood that the soul is indestructible and not to be lamented for; yet and still the physical body is destructible. With the termination in battle of the physical body of a very dear one such as preceptor, protector or loved ones the seperation from whom will undoubtedly cause deep lamentation. To categorically clarify this misusage Lord Krishna explains that just as there is no grief when one discards old worn out garments and there is joy at accepting new garments in the same way the embodied soul discarding old worn out bodies joyfully accepts new ones. So if preceptors like Bhisma were to lose their body in this war of righteousness then they would receive a new and better physical body in their next life and it would be beneficial for them and not unfavorable.



It could be interjected that just as in a burning house the occupants of the house are burned along with it, so also in the case of the soul if the physical body is burnt or cut might not the soul be burnt or cut as well. To annihilate this misconception the Supreme Lord Krishna expains that never can the soul be cut by weapons, never can the soul be burned by fire, never can the soul be moistened by water and never can the soul be withered by air. Although only one use of the word na meaning never would have been sufficient to establish the premise of utter futility in trying to destroy the soul, it is used four times to strengthen the empasis insuring there is not even the slightest vestige of doubt.



In this verse Lord Krishna states the reasons why the soul can never be destroyed and these three descriptions are because the soul is incombustible, insoluble and unwitherable. Why is this so? Because the soul is nitya or eternal. Only the transitory physical body can be burned, moistened or withered. The soul is extremely subtle, subatomic in nature and sarva-gatah meaning all pervading. Being all pervasive the soul is extremely supra-subtle, more so than air or even than atoms. Being the subtlest of the subtlest it is sthanuh or unchangeable as it is incapable of being modified in any way. As it is acalah or permanent it is devoid of any nature of change and constant and as it is constant it is sananatah or everlasting and eternally existing.



In this verse Lord Krishna gives additional reasons why one should never grieve for the soul. Because the soul is unmanifest it is not able to be cut or burned like objects which are manifest in this world and being unmanifest it is inconceivable as it is not possible to equate it with the form or nature of anything that one could imagine in the material existence. Being unable to imagine the constitution of the soul indicates it is immutable because it is devoid of any process of modification for example milk transforming to youghurt. Therfore comprehending the nature and quality of the soul as enunciated above one should not be under the delusion of lamentation.



In this way after establishing the eternal reality of the souls immortality according to the authority of Vedic scripture, the Supreme Lord Krishna describes that it is not intelligent to lament about it, even if one accepts the hypothesis of the Digambaras who believe that the soul is the same size as the body and is born and experiences death along with the body. This is referred to by the particle atha meaning if however, indicating according to another view. Accepting even this other view that the soul is constantly being born and constantly dying there is still no reason to lament about it and the reason why Lord Krishna reveals in the next verse.



How is this verse to be understood? For one who is born death is certain. This is because of

the reality of a fixed time limit in regard to the continuation of actions relating to the coming into existence of one's physical body as well as the longevity of one's present physical body. The fact that this reality is inevitable is due to the nature of activities performed in one's previous existence which causes one to be continuously connected to the cycle of birth and death in the present body. Therefore it does not behoove one to grieve over the unavoidable regarding the physical body which is dependant on actions.



Even when the soul has departed from the physical body and no longer connected as is inevitable at the time of death and the bodies of respected elders like Bhishma are no longer perceptible still what is the necessity for grief? To this Lord Krishna states that all is unmanifest in its primordial state which is characterised by the three qualities known as sattva, rajas and tamas and which is a prior stage of creation to the illusory energy and material creation. All living entities have bodies in substratum as consciousness and this is the original matter of all existence which is beyond perception due to its being extremely subtle and subatomic in essence. But this in no way indicates that there is before all this an antecedent non-existence as the logicians and the impersonalists opine due to there inability to perceive this extremely subtle, subatomic nature. This original matter although extremely subtle and subatomic is revealed in the Vedic scriptures and is perceived by one whose consciousness has attained the realization of that state. Thus they are of the same nature although there is modification during the intermediate stage from birth to death as is established in the Vedanta Sutra, II:XV,XVI of Vedavyasa which states: because of the existence of the cause, the effect is perceived; the effect is non-different from the cause although being posterior because it is existent in the cause.

It should not under any circumstances be erroneously assumed or mistakingly believed that from a non-existent condition the existent was produced and that because of the cause being non-existent then the effect is non-existent and thus the world is also non-existent. This has already been refuted and clarified by Vedavyasa in Vedanta-Sutra, II:XIX where it states: That as a cloth is non-different from its threads, an effect is also non-different from it's cause. So how can it be reconciled that the something can be produced from nothing as those hypothesising that existence can manifest from the non-existent.

If we were to accept our origin as being non-existent then we can accept that the oil of sesame seeds is produced from sand but this has never been seen or heard. Because it is subatomic it is imperceptible and yet it is still existing. Therefore in the matter of the existence of living entities the unmanifest, imperceptibly subtle, transforms itself into the manifest by modification which is known as birth and after some time again transforms itself into the unmanifest which is known as death. So when the correct understanding of birth and death is realized then what possibly is the necessity for lamentation as it is not befitting one who is situated in spiritual intelligence.



It may be postulated that in regard to the physical body which is actually the transformation of insentient primordial matter that it will merge again into its origins at the end. But such is not the case here. The soul is always referred to as being eternal. This is because it is immutable by nature. The soul is extremely difficult to realise due to its supra-subtlety but it does not become perceptible simply because it is different from the physical body. So the soul is referred to in this verse as being amazing. It is those beings out of millions of beings who by devotion to Lord Krishna have received the mercy to be free from physical attachment and purify their hearts in order to perceive their soul, they see the soul as amazing. In what way is the soul amazing? The soul is more amazing than anything experienced previously because it is transcendent to everything experienced in the material existence. It is not only amazing to the one who perceives the soul as amazing but also to the preceptor who describes the soul as amazing and to the disciple who learns from the preceptor that the soul is amazing as well. There is nothing in material existence that the soul can be compared with. So some others although hearing about the soul are still unable to comprehend it. The understanding is that the perceiver of the soul, the preceptor who describes the soul and the disciple who learns about the soul are all exceedingly difficult to gain association with in life.

Thus ends the commentary Srimad Bhagavad-Gita, chapter 2, verse 29 by Keshava Kashmiri.


By the distinctive singular use of the soul being embodied in this verse it is clear that Arjuna is not under illusion that all souls are one. So Lord Krishna speaks of the soul within the body of a every living entity indicating different bodies for different species all being receptacles of enjoyment in variegated ways. But due to the reality that all souls are immortal it does not behove Arjuna to lament as the soul is always entering into various external forms until liberation has been achieved.



Having established the fact that it is not intelligent to lament about the soul of any living entity, Lord Krishna subsequently responds to Arjunas supplication of what is in his highest good with the word svadharmam or principles of righteousness. Not only considering the nature of the soul but one's duty is indicated here as well. Lord Krishna is emphasising this to Arjuna so that he will follow his duty as a ksatriya and act like a warrior. For to act contrary and hesitate or waver is not in accordance with ksatriya code according to Vedic scriptures and such a deviation by Arjuna would be considered an act of unrighteousness. What then is duty? Righteousness is duty which is not separate from those who are righteous. For a ksatriya there is nothing more welcome then the oppurtunity to fight a battle to protect righteousness. As it is stated in Yagnavalkya that the steps taken in warfare are as sacrifices themselves for those who do not turn their backs from battle even though wounded. It is to be understood that Arjunas previous lamentations such as feeling sympathy for his relatives in battle arrayed against him, his body shaking and his hair standing on end, his mind reeling and his loss of equilibrium are all unfavorable to him in executing his duty and thus are not appropriate in this situation.



Normally one achieves well being after great effort whereas Arjuna is able to achieve it without any effort. This is indicated by the words yadrcchaya upapannam arrived at on its own accord. It is only the most fortunate among ksatriyas who get such unsolicited opportunities without effort. For a ksatriya who fights bravely war brings fame and opulence in this life and the next. By engaging in battle for a righteous cause exhibiting outstanding valour one's glory is guaranteed. But what happens to those who are slain? Here Lord Krishna confirms that for the valorous who fall in battle there is an open door directly to the heavenly planets the same as for the yogis who fall short of achieving liberation.



Now Lord Krishna responds to Arjunas previous distress of not wanting to slay his enemies such as Bhishma and Drona but instead to allow his enemies to slay him. The use of the word atha is to emphasise another point of view that if Arjuna declines to fight this righteous war and chooses to disregard the acquisition of happiness in either this world or the heavenly worlds as enjoined in the Vedic scriptures which state that the royal orders should conquer over his enemies and rule over the earth. Then by refusing to accept his responsibility and avoiding the battle Arjuna would be abandoning his duty which brings rewards and boundless glory and thus losing his reputation both worldly and divine which results from the victory of a great warrior Arjuna would in fact incur great sin.



By abandoning this war for righteousness not only would Arjuna lose his excellent reputation but great misfortune would arise as well. This is the gist of using the word akirtim meaning infamy. Instead of being the valiant warrior, Arjuna the weilder of the intrepid Gandiva bow has become timid and fled the battlefield. Such undying infamy would spread by word of mouth throughout the world in many countries by those who witnessed it. But not only ksatriya warriors would speak ill of Arjuna but also demi-gods, sages, merchants and even low class sudras. It might be put forth that isn't infamy better than death? And that one should bear it instead of dying. In the Mahabharata it is stated that one should try to defeat the enemy by: negotiation, bribery, open attack, etc. but should not fight if success is not guaranteed. In that case war should be avoided. To this Lord Krishna is responding that this infamy is more painful than death? Arjuna has never been defeated in battle, he is the son of the king of the demi-gods Indra, he is the dear friend of Lord Krishna, he possess unrivaled valor, possessing extremely praiseworthy

virtues with this understanding infamy is much more painful than death.



Lord Krishna speaks this verse in the event that Arjuna might still insist in giving the reason for not fighting as compassion for relatives and as such he would rationalise that there is no censure or infamy. If Arjuna were to refrain from fighting the Kauravas, who everyone present knows tried to kill the five Pandavas in various ways like by poison and by fire and then unsuccessful in their attempts tried to steal their kingdom and put them in exile to the forest for 13 years, the same Arjuna who went to the heavenly planets and exhibited extraordinary prowess and valour pleasing his father Indra, king of the celestials. The same Arjuna who Arjuna who pleasing Mahadeva Shiva received his mercy and a boon from him. The same Arjuna whose weapons are more powerful than Bhishmas which were invincible against avatar Parasurama. The same Arjuna who arriving on this present battlefield made the oath "I will defeat all my enemies!" The same Arjuna who so famous for his innumerable exploits, various weapons, valour, spirit and excellence, whom all the mighty warriors on the opposing side are extremely joyous and eager to fight with. The same warriors who Arjuna has instructed Lord Krishna to place his mighty chariot in front of between the two armies and now is stationed by Lord Krishna for all to witness. Arjuna would belittle himself in front of all the mighty warriors headed by Bhishma, Drona and Karna if with his weapons dropped and eyes full of tears he was to leave the battlefield exhibiting grief and all the warriors on both sides would think he left the war out of fear. Where there is no fear a ksatriya never refuses to engage in battle.



Not only would Arjunas estimation wane in the assembly of mighty warriors but here Lord Krishna uses the word nindantah meaning to vilify. Arjunas enemies such as Duryodhana would say many unbecoming things about him such as: Look at the impotent Arjuna fleeing the battlefield like a dog with its tail between its legs and Karna would smirkingly add that although Arjuna was very valiant in the past now fearing our might he has become feeble-hearted and so he expeditiously leaves the battlefield like a coward to save his own life. Lord Krishna asks Arjuna what can be more painful than this?



So in order to protect both the Earth and the heavenly realms it is better for a mighty warrior to face his enemies and fight. This Lord Krishna emphasises with the word hata meaning slain showing that slain or not slain there is benefit in both. So by this Arjunas previous doubt of not knowing what is better to slay or be slain and will they have victory

or not are eradicated as both conclusions give benefit. So Arjuna should rise up and fight.



Now Lord Krishna refutes Arjuna previous worry about accruing sin by killing his heinous enemies with the words sukha and dukha meaning happiness and unhappiness. Although the pleasure of happiness and the pain of unhappiness in fighting this righteous war are inevitable; still this must be considered as pertaining to the body only and not to the soul which is distinctly different from the physical body. Profit and gain, victory and defeat even without considering the goal of heaven Arjuna should prepare to fight for the sole purpose of exclusively fulfilling his duty. Thus fixed in this determination with proper understanding if he slays anyone he will not incur sin. To the contrary Arjuna will be free from the sin incurred by refraining from the battle and not executing his duty.



Having instructed the true knowledge of the soul as being distinctly different from the physical body and seeing that this knowledge has still not been firmly embedded in Arjunas heart, Lord Krishna reiterates this truth again in order to illustrate that this knowledge never becomes firmly embedded without practice of the means which is yoga. To do this He introduces the yoga path of selfless actions as the means to this end. Thus the reality is to perform all actions under the direction of ones mind well cultivated by the aid of spiritual knowledge from the Vedic scriptures exclusively. Although this spiritual knowledge is scientific Arjuna is still unsteady in its application due to lack of practice in assimilation. So Lord Krishna explains that by practice in the performance of actions by the renunciation of their rewards Arjuna will be completely freed from transmigration in the material existence.



In the normal course of events actions and merits have a finish at the end of ones lifetime. The actions have a conclusion in this world and the merits have a conclusion in the next world. It is likened as to a farmer tilling his crops, by industrious action the merits of an abundant harvest are assured. But if he is to omit any of the steps such as watering or pruning within the process the harvest is put into jeopardy. Similarly the demerit of non-comittance by Arjuna is also possible if any action of his duty is not performed. In this regard then by only acting without fruitive desires does not guarantee freedom from the shackles of bondage in the material existence. But here Lord Krishna explains in bhakti-yoga which is His exclusive loving devotional service there is an exemption to the aforementioned rule and that there is never any loss or dimunition to those who are fortunate enough to perform bhakti-yoga in this lifetime or any lifetime. Unlike the cultivation of farming which is always beset by problems of weather, drought, blight and

numerous unexpected difficulties. In bhakti-yoga there is no chance of contrary results or fear of demerits in committance or non-committance when carrying out devotional service for the ultimate satisfaction of the Supreme Lord. Hence even the slightest effort in the cultivation of bhakti-yoga which is without fruitive desires and which is also known as acting selflessly assures one complete protection and inevitably saves one from transmigration and the endless cycle of birth and death in the material existence.



There is a huge difference between the mentality of intelligence involved in actions seeking fruitive reward and the mentality of the spiritually evolved engaged in selfless actions not seeking rewards devoted to the Lord Krishna which bring great happiness. Thus Lord Krishna says the word vyavasa or resolute. The purpose for actions must be resolute. One should perform actions with the thought that it is for the ultimate satisfaction for Lord Krishna thinking that their action will please Him and for not other reason. This resolute intelligence gives one the realization that they will easily be liberated by the Lords grace, from samsara the ocean of birth and death in the material existence and only by His grace. It is one-pointed because its aim is solely for the service and devotion of the omnipotent, omniscient, Supreme Lord Krishna the controller and dispenser of all rewards and the sole destination of all those seeking liberation. This resolute intelligence bestows one result and that is it gives great happiness and thus it is considered as already possessed by those who are in the process of devotion to Lord Krishna already. Those of fragmented intelligence who have not perceived reality and whose endless desires for fame, wealth, power, etc. and who by their actions are dictated by procuring and accumalization and work and reward. Their intelligence is fragmented into endless directions each unique unto itself and of diverse types all leading to misery. These things can only be perceived by direct experience.


Bhagavad-Gita: chapter 2, verses 42, 43

Why is it that the scholars who have studied the Vedas so fastidiously fail to possess the resolute intelligence? It is because they could not comprehend the essence of the Vedic scriptures and subsequently they missed understanding the true purport of the Vedas. This Lord Krishna emphasises with the word avipascitah meaning the ignorant who are not knowledgeable are attracted to flowery descriptions in the Vedas even as a beautiful flowery creeper may be attractive although it is poisonous. But these living entities are ignorant and not actual scholars of Vedanta because they are only devoted to those parts of the Vedas which help them secure material opulence in this life and the next. Such statements like by performing some ritual one can obtain imperishable merit or by drinking Soma nectar one can become immortal, etc. Their conception of devotion is being devoted to pursuing heavenly delights and they even foolishly argue that there is nothing more beyond the rewards of heavenly pleasures to attain. Why is this so for them? It is because their minds are obsessed by desires due to addiction to material pleasures experienced by contact with the senses of taste, touch, seeing, hearing and smelling. So they look upon heaven although heaven is still in the material existence as being the supreme goal. This is because in heaven there is neither old age or sickness, everything is beautiful and a wonder to behold and the facility to enjoy fully is increased a thousand fold. So all their activities in this life are enacted solely for the sake of accuring benefits in order to

reside in the heavenly spheres where they can enjoy and enjoy for a seemingly unlimited time span. But when their merit has expired after enjoying the delights of heaven in various wonderful ways to their hearts content they will again take birth on earth in a rich and learned family who also are following the flowery phrases of the Vedas and they will again follow this path and at lifes end transmigrate to the heavenly planets once again to enact the process. By being born into situations of opulence and prosperity allows one ample means and facility to perform very extravagantly the various prescribed rituals such as astrologically performing activities on the auspicious days each month such as purnima to obtain the maximum result. Thus again and again from body to body they are continuously revolving like a waterwheel. In special situations Indra, the ruler of the demi-gods sometimes appoints one of them as a gandharva celestial musician or as an aspara celestial damsel among the demigods for the duration of time their merit warrants.

Thus ends the commentary to Srimad Bhagavad-Gita, chapter 2, verses 42, 43 by Keshava Kashmiri.


Those addicted to material pleasures and earthly delights are excessively attracted by the flowery promises of the Vedic scriptures to the point of bewilderment. Their intelligence being unqualified to conceptualise and meditate upon the ultimate reality of devotion to Lord Krishna they are unfit and thus unable to perceive and realise the Supreme Lord. As they are of insufficient intelligence they are unable to become resolute and one-pointed in consciousness because they perform no actions in devotion to the Supreme Lord.



If the rewards like heaven are of such an impermanent nature then why do the Vedas which are eternally perfect and beneficial for all beings enjoin practices aimed at achieving heavenly spheres. To answer this Lord Krishna states that the Vedic scriptures deals with the three modes of material nature which are goodness, passion and ignorance and all beings are born into these three modes of material nature. Some beings have a preponderance for goodness, others for passion and others for ignorance while some are mixed. These modes are conditioned within the mind and they typify the three types of created beings. With exception of the Upanisads the Vedic scriptures dealing with the three modes gives prescribed activities and their results. Whatsoever one desires to obtain in heaven the prescription is enjoined for them to achieve it and the description of the various rewards are eulogised as well as the rituals for their fulfilment. If the Vedas were not to reveal and elaborate a way for those within the three modes to benefit themselves according to the three modes of material nature. Then those locked in the cycle of birth and death would forfeit both their opportunities. Firstly unaware of the reward of liberation beyond the three modes and thus being oblivious to it would miss it altogether and secondly if their was no material goal which they could strive for they would lose faith in spiritual knowledge without rituals and practices giving them the means to acquire their cherished goals such as heavenly delights and thus they would lose both chances bequeathed to them with birth into material existence. So it is justly so that the Vedic scriptures deal with the three modes of material nature as they explain the rituals that bring benefits for all those subject to the influence of these modes. But Lord Krishna is instructing through Arjuna to be free from desires of reward and go beyond the influence of the three modes maintaining

no faith in heaven and the rituals prescribed for enjoyment therein for these things are temporary even though they are enjoined in the scriptures.

It may be put forth that one may become indifferent to heavenly delights but that the basic requirements for human existence such as food, clothing and shelter which are also veritable modifications of the three modes of material nature are impossible to ignore and become indifferent too. In answer to this Lord Krishna explains to be free from dualities like praise and blame, heat and cold, pleasure and pain. Being free from them means being unattached to them. How is this to be done? By enduring them and becoming established in pure spiritual consciousness. Its characteristic is patience and endurance uninfluenced by passion or covered by ignorance. One should always be tempered by patience for one without patience is easily overpowered by passion and ignorance and becomes uncontrolled and fearful in situations involving the three modes of material nature. So we should overcome the hindrances of passion and ignorance and maintain a balanced state of equilibrium.

But in all this one with worldly possessions desirous of increasing and protecting them may wonder how they may maintain themselves in the material nature. To this Lord Krishna reiterates niryoga-ksema become free from conceptions of acquisition and preservation. But how then would one sustain their lives? By atmavan firmly established in spiritual consciousness of the soul. The essence is to understand that the Supreme Lord is the fulfiller and bestower of all desires. So one should only seek His refuge and accept His shelter. Never fear nor seek any other succour from any other source for the Supreme Lord will provide all sustenance and maintenance to those who understanding Him are fully surrendered.



Now the three modes that were dealt with in the Vedas has been set aside for there is not a single thing within the material existence that is apart from the three modes. So in lieu of this one may question that in seeking liberation from material existence one would have to abandon everything, even that which is required for the performance of worship and thus there would be no motivation. To this Lord Krishna instructs this verse that just as different wells for drinking, bathing, washing animals etc. can be used all their uses can be satisfied by a large reservoir of water. Thinking in this way one desiring liberation who is enlightened by the reality of the Vedas realises and follows the conclusion of the Vedas. One should follow that portion of the Vedas to perform activities that are most pleasing to Lord Krishna which is in the best interests of all beings. It is not that one must just adopt everything that is said in the Vedas. One should never do activities against the injunctions of the Vedic scriptures but according to qualification and circumstances one must follow what is prescribed in the Vedas. For example certain rituals such as the agnihotra are prescribed to be performed in the Vedas; but they are prescribed for married householders. They are not to be performed by sannyasis. Also celibacy is prescribed in the Vedic scriptures but it is prescribed for brahmacaris and sannyasis. It is not prescribed for married householders. So it is not that everything in the Vedas is to be followed by everyone although all the four orders must certainly follow the Vedas but according to ones ashram. This is the discrimination regarding this matter.



The question may arise that if one seeking liberation from the material existence should instead acquire firmness in spiritual knowledge and then what is the use of actions. To this Lord Krishna instructs that everyone has the right to perform actions in order to purify ones existence and advance in spiritual knowledge. But one should not cultivate ones mind to think that by the right to perform actions one receives rewards. This mentality is destructive to spiritual advancement because then one will get attachment to the actions and then subsequently to the rewards. So Lord Krishna emphasises never be attached to the rewards of actions or even consider the rewards because this attachment will keep up locked in the material existence. A living entity performing actions without considering the rewards will never develop the fragmentation and indeterminate nature of one whose mentality is attached to the fruits of their actions. It is also important to understand that it is not that the person who is performing actions without attachment to the rewards will not receive the rewards thereof. To the contrary they will certainly receive rewards as well but the difference is they are not concerned about the reward do not let reward be the reason for the motivation of their activities. We must perform all of our actions without being motivated by the fruit. Now in contrast it may be proposed that instead of performing actions without motivation to the rewards perhaps it might be better to perform no actions at all. To this Lord Krishna instructs that one should neither be attached to inaction of not performing ones prescribed activities. We should not allow our egos to dictate to us that we should be inactive because then we incur the sin of non-committance in performing our natural duties everyday and duties in special circumstances and thus not being responsible as declared in Vedic scriptures. One inclines towards spiritual advancement should never perform prohibited actions and should avoid performing frivolous actions but with the understanding of responsibility one should always perform ones obligatory activities daily and occasionaly.



What should one do? Lord Krishna states here to remain balanced and equipoised. Discard the mentality of being attached. Be balanced in either victory or defeat and perform your duties. Karmani refers to duties the plural usage of duties indicates various obligatory and occasional duties; but the optional duty is not to be included among these as they are not required. Otherwise there would be contradiction between the former and the latter statements. Yoga is explained by Lord Krishna Himself as being in the state of equanimity.



One performing actions with the thought of receiving rewards gets the desired resultant. This appears positive but it is repeatedly denounced. Why? Because actions performed due

to selfish motives are inferior to actions performed due to selfless motives. Selfless motives are balanced in equanimity. Equanimity possesses a determinate consciousness. Because of this reality one should seek the shelter of evenness of mind in equanimity. Arjuna had acquired so many riches before naturally following his duty so why should he try to avoid his duty worrying about success or failure. Those motivated to perform activities craving only to get a reward for their actions are inferior and wretched.



After pointing out the defects of performing optional activities which are not essential, Lord Krishna extols the virtues of equanimity in that it neutralises all reactions without a doubt both positive and negative. Therefore everyone should make a diligent endeavour to achieve this consciousness of equanimity. For one expertly engaged in actions which do not incur reactions on their path to attain liberation form the material existence and the ultimate truth is the highest skill.



An objection might be made that although it is definitely beneficial to avoid evil activities; but why should one abandon good actions. Lord Krishna responds that the wise who consider the true nature of things and have contemplated the cause of birth and death realised that while evil deeds give rise to horrible reactions also reactions to good deeds propels one to be born in noble and wealthy families while still remaining in the material existence are still subject to pleasure and pain and subject to old age, disease and death and thus should also be avoided. Liberation from the material existence is the direction to strive for and attaining the blissful state of the spiritual worlds described in the Upanisads as Vaikuntha which free from all misery and is eternally beyond the illusion of maya which is a product of the material nature. The conclusion is that in order to attain the unlimited bliss of boundless joy in the spiritual worlds one must abandon meritorious deeds also or else they will bestow trivial material rewards.



If someone were to enquire that if they perform actions in the prescribed manner will indifference to worldly topics come quickly. Lord Krishna indicates that it is up to the individual by use of the word yada meaning when. There is no exact time. Whenever one spiritual intelligence revives itself and allows ones mind to cross over the gigantic dross and mud of mental delusion then and only then one will achieve indifference to all worldly objects that are worthy of hearing and yet to be heard and the rewards of actions in which

to accomplish them as written in the Vedic scriptures for this world and the heavenly kingdoms.



If one were to enquire further that after achieving indifference to worldly topics by performing selfless activities free from desire for reward, will equanimity manifest. Lord Krishna states that when our minds caught between the dichotomy of dualities due to hearing throughout our lives conflicting conclusions and adhering to false conceptions, with little or no knowledge of the ultimate truth and becomes steadfast. Then unshakeable and fixed in the flow of all mental aspirations culminating in an unending focus of the soul, perceiving no other goal. One will immediately be in the state of equanimity as the fruit of equanimity is the gradual experience of the soul itself.

Tus ends the commentary to Srimad Bhagavad-Gita, chapter 2, verse 53 by Keshava Kashmiri.


When the mind becomes fixed remaining steadfast then equanimity will arise. One with spiritual knowledge in transcendent meditation realises the ultimate truth perceiving God within. Understanding this fully Arjuna desirous of knowing the characteristics of such a being such as the way they talk, walk, sit, etc. requests Lord Krishna to reveal to him what are the signs of one stable in transcendence. How was this state achieved? In the world how does such a one speak and act. How does such a one move about. Arjuna asks this question because these things must be different for one situated in nescience. To remove the doubt that qualities such as these by one of tranquil mind such as Brahma or extremely powerful such as Shiva, in addressing Lord Krishna the vocative Keahava is used by Arjuna. Why is this? The creator and controller of both Brahma and Shiva is Lord Krishna who imparts spiritual knowledge to them. Thus Lord Krishna must be accepted as the sole refuge of all of creation because He is omniscient, omnipotent and omnipresent. This is substantiated in the Vedic scriptures. He who creates Brahma and sends the eternal Vedas to him, He the effulgent and illuminating light of the soul and the mind should be supplicated to in full surrender for those desiring liberation from the material existence. From the forehead of He who was mediating on His inner self, Shiva of the trident was produced. In the smrtis it is said that Ka is the name of Brahma and Shiva is Isa the controller of all the embodied souls in material bodies. Both Brahma and Shiva are manifested from Lord Krishna thus Arjuna has called Him by the name Keshava.

Thus ends the commentary to Srimad Bhagavad-Gita, chapter 2, verse 54 by Keshava Kashmiri.Bhagavad-Gita: chapter 2, verse 55

In order to answer Arjunas four questions Lord Krishna begins here and continues till the end of the chapter. To answer the first question He explains that when one thoroughly abandons all cravings of the mind one is sthita-prajna situated in transcendent consciousness. What is the indication that one has abandoned all cravings of the mind? Lord Krishna explains that such a being is immersed in the soul and is completely satisfied by the soul. The stability of ones mind can be known when one becomes pleased and satisfied by the resultant purity of the mind after completely abandoning all desires and

lust. In the soul, self-contained by its own inherent nature in the form of knowledge, eternality and bliss is characterised by the total annihilation of all sins as declared by Prajapati in the spiritual discourse he delivered as seen in the Upanisads.



These characteristics Lord Krishna mentions are all within the purview of self-experience. How could others recognise such an inner state. To this he states undisturbed in sorrow. There are three types of sorrow or pain: adyatmika or physical, adhidaivika or supernatural and adhibhautika or natural. Adyatmika is pain of the body and pain of the mind. The pain of the body is diseases and ailments attacking it such as fever, rheumatism, gout, etc. The pain of the mind is due to insult, jealousy, shame and the like. Adhidaivika is pain caused by drought, flooding, cyclones, earthquakes, hurricanes, etc. Adhibhautika is pain caused from people, demons, animals, ghosts, etc. All these three are destined by fate and as such are not transitory and after experiencing them they fade into oblivion. Determining in this way that those whose minds remain unperturbed in affliction coming due to fate as well as in happiness rising up by chance, these beings have become devoid of desires in whatever results occur. The reason is they are free from passion, fear and anger. Passion is the extreme mental attachment to objects cherished with intense desire with the intention of never letting possession of these objects be discontinued. Fear is the pain caused from the approaching agony arising from separation from what is cherished. Anger is a specific mental attitude which appears in one who experiences separation at the time of loss of cherished objects. These three passion, fear and anger all arise due to the lack of discrimination regarding the eternal nature of the soul. By the gradual development of this discrimination one becomes free from these three impediments and by this discrimination when the introspective one's contemplation becomes mature they're known as sthita-prajna.



Lord Krishna now answers the question of how one situated in transcendent consciousness speaks. He does this by explaining that one who is unattached to everything without a mental inclination towards anything totally indifferent to all sense objects. When exposed to sources of pleasure like mouth watering vegetable preperations, delicious nectarian fruit drinks, silky, fashionable clothes or luxurious homes such a one does not rejoice at receiving these things nor give praise to those who have bequeathed these things. Similarly when exposed to sources of unpleasantness like unpalatable food and drink, coarse unfashionable clothes and humble homes such a one does not show disdain and is indifferent to statements made by people to criticise him such as being called a pseudo yogi or a hypocrite. Thus the essence is such a one uses his words sparsely, praises no one and blames no one and because he possesses neither love nor hatred for any living being benefits all. Such a one is situated in transcendent consciousness.



Lord Krishna answers the question, How does such a one sit? With the word yada meaning when, when one is in meditation they do not let their senses go out, for example like the following of sounds by the ear and compels the organs of action to perform only the basic functions of utmost necessity. The illustration used is of the turtle which out of fear of something protects itself by drawing its limbs and head inside its shell. After the danger passes the turtle again lets out its limbs again and in a controlled manner continues on its way. In the same way one who is sthita-prajna situated in the perfect knowledge of transcendent meditation acts thus.

Thuse ends the commentary to Srimad Bhagavad-Gita, chapter 2, verse 58 by Keshava Kashmiri.


It is seen that in sickness even the ignorant who are not developed are able to control their senses from sensual objects. So how can not impelling the senses towards sense objects be considered to be indicative to one situated in transcendent meditation. Lord Krishna replies with the word visayah objects of the senses. The enjoyments of sound, sight, touch, etc. cease completely for the one who is ill having no desire to enjoy with the senses anything due to weakness in the overall power of the sense organs. Although this is true the taste for these sensual objects persists remaining dormant within the mind. The lust for these things does not vanishe from the mind to the contray while recovering from illness one in anticipation is thinking of all the pleasures to be enjoyed again once the sickness is finished. But all this is terminated and disappears for one who is sthita-prajna situated in transcendent meditation when such a one realises the unprecedented bliss of supreme soul within. One who realises the supreme soul within is no longer attracted to the trivial, mundane objects of the material world no matter how fantastic it may appear. Worldly pleasures is no longer appealing. The word param in this verse denotes Paramatma the supreme soul in every living entity, the source of eternal bliss, devoid of all material attributes and thus is the exclusive goal of everyones meditation. This is confirmed in the Vedic scriptures with the passage: All beings exist by but an infintisemal portion of His bliss. All beings manifestations depend completely upon the grace of the Supreme Lord. The nature of the Supreme Lord is complete knowledge and complete supremacy.



Thus the control over the senses is root cause of stabilising the mind. Now Lord Krishna reveals the flaws in not possessing a stable mind. One situated in spiritual intelligence with discrimination and powers of observation trying their level best to keep the mind from gravitating towards the senses and withdrawing their mind repeatedly away from objects of the senses and directing it internally within is a form of meditation. But the senses are so strong that they forcibly invade the mind, disrupt this meditation and forcibly overpower the mind and indulge it in contemplating sense gratification and bodily attachment. How is it possible that the senses can carry away ones mind while they are intently striving? It is because the senses are so restless and turbulent that they totally disregarding all ones

efforts in discrimination, besieging the mind they direct it towards sensual objects that will gratify these self-same senses by engaging the mind in sense contemplation.



Because the uncontrolled senses are the cause of all disturbance, one with spiritual intelligence seeking transcendence should make their first priority to control ones senses. Then having duly controlled the senses which are troublesome one should be seated or situated in the meditation of maintaining this control. Here the word asita or seated does not refer to literally being seated but rather to being established or situated. This verse concludes on how such a one is seated. If one were to question how is it possible to control the restless senses which are turbulent by nature. Lord Krishna reveals that by devotion of mind and heart unto the Supreme Lord one will surely be able to control the senses. Lord Krishna is present within the heart of all living entities. As Hrisikesa the lord of the senses he is the ultimate object of all meditation. Without meditating on Lord Krishna it is not possible to master the senses. This is absolutely sure and thus the aspirant who follows these instructions has success and none other. So in conclusion one cannot be in transcendent meditation without controlling the senses. And that controlling the senses is not possible without devotion to Lord Krishna. Thus devotion to Lord Krishna can be seen as the essential ingredient assuring all success.



Lord Krishna states that one who contemplates sensual objects like form and touch develops in the mind attachment for them in the form of lust deluded into believing such objects to be the root cause of apparent happiness. From this attachment springs desire which is but a modification of attachment. Sometimes one is able to gratify ones senses by enjoying these sense objects. At that time a particular state of mind arises where one becomes enslaved and controlled by the desire of the very same object one is seeking so desperately to exploit. Other times ones desires are thwarted and obstructed and unfulfilled in satisfying ones desire to experience sense objects leads to frustration which is also a modification of the mind. At this time anger is directed in fury towards whatever it was that became the obstacle that blocked ones gratification.



Lord Krishna further explains here that from anger arises delusion which is the lack of discrimination about knowing what actions to perform and what actions not to perform. From delusion comes confusion which is the bewilderment of intelligence and forgetfulness of the truths written in the Vedic scriptures instructed by the spiritual master. From confusion comes illusion the misinterpretation of intellect in determining the true nature of reality. From illusion one becomes completely ruined. One loses focus on the goal of material existence and the purpose of human life and lives in the darkness of nescience.

Thus it must be understood that controlling ones mind is essential.



Here Lord Krishna is explaining that there is no difficulty in the absence of control of the senses if the mind is firmly under control. This answers the last question of, How does such a one walk or act? The particle tu meaning but denotes a difference from what was stated earlier. The self-controlled aspirant who has their firmly inder control while experiencing various sense objects through their disciplined senses which are free from aversion and attraction, achieves placidity and tranquillity of mind. This means that the mind has becomes purified.



By achieving a state of mental placidity all ones physical as well as other sorrows of the aspirant come to an end. The fruition of sorrow and pain is inevitable for one attached to sensual objects. But in the case of one who has purified their mind the sorrows and pains are easily neutralised by one of pure mind. Not only are all sorrows and pains neutralised but one also achieves great benefit. By the word hi certainly Lord Krishna is emphasising that such a person of pure and tranquil mind very soon becomes firmly established in transcendent consciousness.



In order to strengthen the previous verse Lord Krishna points out all the contrary results incurred by one with an uncontrolled mind. One who has not subdued their senses by controlling their mind is bereft of determinative resolve. The intellect of one with spiritual intelligence determines the truth ascertained in the Vedic scriptures. It is not possible for an undisciplined living entity to have belief of the calibre necessary to contemplate matters relating to the ultimate truth. Without having understanding of God there is no peace and also no end to attachment for sensual objects. How can there possibly be permanent happiness which is inexhaustible and unaffected not in the least by sorrow if one is lacking peace of mind. Although material happiness is surely derived by experiencing worldly objects, the deceptive results of this perilous interaction is very succinctly summed up subsequently in verse 38 of the final chapter of Bhagavad-Gita.



Lord Krishna declares that one who is unable to control their mind and senses cannot be in possession of determinate reason. This is because any one of the rambling senses which the mind attaches itself to in pursuit of sense objects has the power to deviate one, taking away even their common sense and compelling them to be oblivious to their highest good which is realisation of the soul. The example given of an unfavourable wind forcibly propelling astray a boat in the water, completely deviating it from its destination is quite apropos.



By previously establishing the depreciating effects of the senses in affecting the mind and degrading the intellect, Lord Krishna now concludes this topic by explaining that the problem to be addressed is the senses and that one who has the potency to restrain their senses from their sense objects is one who is situated in transcendent meditation.



One situated in transcendent meditation has no connections to their senses whatsoever; but such a being cannot be perceived. As the functions of the senses such as seeing, hearing, and tasting of an ordinary person are the exact same to one situated in transcendent meditation,How is it possible to properly understand what this means? Here Lord Krishna indicates that the operation of the senses to one situated in transcendent mediation are completely different from an ordinary being. This is because those whose minds are inclined towards sense objects are unqualified to realise the soul their intellect being likened unto the darkness of night. Whereas the self restrained living entities with their sense organs fully controlled remains awake and realises the essence of the eternal soul and God realisation by the eternal truths of the Vedic scriptures. The tendency of all living entities whose external senses along with the mind are not under control in the darkness of nescience indulge in sensual delights in this night. Contrarily the self controlled one sees the objects of the senses as unfit and reflects on the eternal soul within. Thus these are the indications of one situated in transcendent meditation.



Thus one situated in yoga attaining the state of transcendent meditation ceases from pursuing sensual objects because they have mastered the senses and have them under controls. But the question may arise that if in one developed by yoga sense objects naturally come to and are experienced then one may be deviated and cease to remain in the transcendent state. Lord Krishna refutes this doubt by this verse. As water entering the ocean does not affect or change the ocean; likewise the yogi immersed in transcendent meditation is unaffected and unchanged by those things interacting with the senses which are destined to come due to previous karma or by fate. Although they may be experienced they in themselves are not powerful enough to generate any change or deviation internally.

Thus such a one has attained peace in the form of liberation from extreme joy as well as misery because the desires causing actions which are the cause of all types of misery are terminated but ones devotedness to the yoga does not deviate and does not terminate. Contrarily one who is inclined to ruminates over and hankers after sensual enjoyments can never find peace and incessantly revolves in the material existence buffeted hither and thither by the negative and positive reactions of their own desires.



In answer to the question, Who is qualified for this yoga which bestows such a great reward? Lord Krishna states the word yah vihaya whomsoever giving up. The use of the pronoun yah meaning who whosoever denotes that there are no restrictions regarding class, caste, education or qualification for engaging in this process of self-realisation preceded by abandoning attachment to all sense objects. Abandoning fully all desires for things to obtain, desires present and desires approaching, experiencing those things only which come on their own accord. Free from attachment and hence free from egoism, devoid of feeling my-ness such as this is mine, when acquiring food, clothing, etc. and free from even the thirst of enjoyment. Being free as well from the feeling of I-ness towards the body and senses thinking that I am the physical body syndrome. Due to the firm knowledge about the eternal soul being distinctly different from all of these material designations, wherever and whatever such a one engages themselves they are always situated in a state of perfect peace.



Lord Krishna extolling the virtues of the process of spiritual knowledge concludes chapter two with this verse enunciating the performance of actions by being unattached to their rewards. This state of consciousness leads to self-realisation and brahmi the ultimate truth. Having achieved this one never again deluded by the material energy. Nor does one experience the feeling of I or mine in relationship with the physical body. Even if one becomes established in this state at the last moment when death has come still one will achieve the eternal spiritual attainment. Liberation from the material existence in the form of ecstatic bliss which is completely devoid of all unhappiness because it is derived as a result of the cessation of all desires for reward for ones actions. In essence this means that having relinquished both the physical body and the subtle body one becomes qualified to realise their spiritual body and experience the sublime bliss of uninterrupted devotion to the Supreme Lord Krishna. What more to say to one who began this process and experienced bliss in the early stages of their life, they will attain the eternal spiritual realm at their lifes end. So the following eternal truths must be stated.

1) The root cause of attaining God realisation is certainly pure devotion unto God, whereas self-realisation or soul-cognition although extremely exalted is secondary, devotion to GOD is primary being the means as well as the goal to be attained.

2) Through the process of devotion one becomes relieved from all unhappiness due to

being free from attachment and possessing spiritual intelligence is completely equipoised in transcendent meditation attaining the bliss of supreme peace.

3) This commentary of Srimad Bhagavad-Gita: chapter two has been delineated to accomplish the highest good for the devotees and the benefit of the spiritually intelligent by the mercy and grace of Lord Krishna.

Thus ends the Kumara Vaisnava Sampradaya commentary entitled Tattva-Prakasika to Srimad Bhagavad-Gita: chapter 2 by Keshava Kashmiri.

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