BHAGAVAD GEETA: Chapter 2-1. Post-21: Swami Advayanandaji.

Chinmaya International Foundation (CIF)

Puja Vidhanam- off to an auspicious start ✨

Swami Sharadananda, the Mukhya Acharya of the Course, led the Gurupaduka puja invoking the blessings of the Guruparampara, at the start of the inaugural ceremony for the course. 

The commencement was graced by the presence of Prof. N.K. Sundareswaran, Chairman of Sanskrit Department – Calicut University, and Swami Advayananda. Both dignitaries spoke eloquently about the significance of the Puja and rituals in the Sanatan culture and how it enriches our lives, exalting it to the Divine. 

Pen drives with discourses on – 'Adoration of the Mother by Swami Sharadananda' and 'Panchadasi Chapter 8’ by Swami Advayananda, were released by Swami Advayananda and  Prof. N.K. Sundareswaran respectively, to commemorate the course launch. The inaugural copies of the two pen drives were presented to Prof. Sundareswaran, and Br. Mukund Chaitanya respectively, to honour the auspicious occasion. 

The ceremony concluded with a hearty vote of thanks by Camp Coordinator Sri Abin, followed by the Chinmaya Mission Pledge. 

Over 36 eager and enthusiastic learners from 7 different countries thus began their journey of devotion and discovery!

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BHAGAVAD GEETA 

Chapter - 2

“Yoga of the SUPREME SELF”

Sri Veda Vyasaji

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2.1 THE LORD RESPONDS TO ARJUNA

(Slogas - 1-3, 3 No.)

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Tuesday, 15 Aug 2023. 06:20.

Post - 21.

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Slogam - 1: Sanjaya: The Scenario at Present

Sanjaya Uvaacha: Sanjaya said:

1 

Tam tathaa kripayaa aavishtam = To him who was thus overcome with pity,

2 

ashru poorna akulekshanam; = with eyes full of tears and agitated,

3 

visheedantam idam vaakyam = and despondent, these words

4 

uvaacha Madhusoodanah. = did Madhusudana (Krishna) speak:

Sage Vyasa breathes a lot of meaning into innocuous looking introductory pronouns.

Of this usage we have to be aware throughout the Geeta.

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Commentary 

1 

Tam: 

“To him” or “that”; a very significant him is meant here, referring to his past:

This is the Arjuna we know as being the Brave Archer; the pride of his teacher, Dronacharya;

The one who had no peer in the skill of archery.

Tathaa: 

“thus”; this word is to tell us the present state of Arjuna. It is an Arjuna who

is not in control of himself; who is deluded; who has become a slave. The once valorous

Arjuna has become an emotionally overwhelmed victim, willing to retreat from the

battlefield. The past Arjuna has no semblance to the present one. Is it the same person?

Who can correctly see Arjuna’s condition? It is Sanjaya, “one who has full control

over his senses.” The movement of a boat can be noticed only by a still observer.

Arjuna’s condition resembles that of Uttara on the battlefield. During the thirteenth

year of the Pandava’s exile they had to live incognito. Arjuna impersonated a female role as

Brihanala. In an emergency, ‘she’ played the role of charioteer to Uttara, the Prince. When

the manly Uttara displayed effeminate fear in facing the enemy, it was the apparently

‘effeminate’ Brihanala who swopped roles with Uttara and single-handedly routed the

enemy army! That was the power Arjuna once wielded. How did this get reversed? –

Kripayaa, “compassion”; as a result of pity and emotion that are misplaced. This is

delusion in the guise of compassion. If one is poor, dressed in rags, or without shelter or

food, we can rightly feel compassion for him; we can assist him out of compassion. But the

Kauravas are known to be unrighteous and are unworthy of such compassion.

2 

Tears and agitation, in its proper place, can be very purifying. If it were pure

compassion, the eyes would have a pleasing, soft, appealing look, they will not show signs of

agitation. The agitation makes Arjuna’s compassion dubious. It is a compassion that is

misdirected – it is, in fact, not compassion but attachment.

3 

The grief or despondency is an effect of Arjuna’s delusion. There is an undertone in

it that is asking, “Why me?” It is an ego-centred ‘me’ that is seeking a sympathetic hearing

from Sri Krishna.

4 

Madhusoodana: 

“one who has killed Madhu (an Asura)”. Sanjaya seems to be

hinting to King Dhritarashtra that here is one who has defeated the mighty Madhu in battle,

and that He is capable of repeating that feat now. Won’t Dhritarashtra yet consider

withdrawing his troops from the battlefield?

Thus Sanjaya introduces Sri Krishna’s first response to Arjuna. It is time for the Lord

to speak, and thus do His bit to save Arjuna from being considered a traitor by the world.

That is the scenario at the outset of Chapter 2.

*****

Next

Slogam - 2: The Lord Strongly Disapproves

To be continued

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