BHAGAVAD GEETA: Chapter 2-2. Post-22: Swami Advayanandaji.

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BHAGAVAD GEETA 

Chapter - 2

“Yoga of the SUPREME SELF”

Sri Veda Vyasaji

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THE BHAGAVAD GEETA

Discourse – 2 (72 Verses)

“Yoga of the SUPREME SELF”

LORD KRISHNA, IN THE first ten slogas, brings Arjuna to a state of receptivity for the 

knowledge, and thereafter he begins imparting the knowledge. He starts with Saankhya 

Yoga, which describes what the highest Goal is. Then He follows it immediately with where 

Arjuna has to begin the Path, namely, Karma Yoga. The chapter ends with one of the most 

classical descriptions of the Stithaprajna, one who has perfected himself. This is the general 

thought-flow of this Chapter.

The Chapter can also be considered as a concise coverage of the entire theme of the 

Geeta. All the ideas which the Lord wishes to convey are covered in it. The rest of the Geeta 

is an expansion on each idea presented in this Chapter.

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Sunday, 20 Aug 2023. 06:20.

Slogam - 2: The Lord Strongly Disapproves

Post - 22.

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Slogam - 2: The Lord Strongly Disapproves

Shree Bhagavaan Uvaacha: The Blessed Lord said:

1 Kutah tvaa kashmalam idam  = Whence has this dejection of yours,

2 vishame sam-upasthitam;  = this perilous condition, come upon thee?

3 anaarya jushtam asvargyam  = It is un-Aryan-like, heaven-excluding,

4 akeertikaram Arjuna.  = and disgraceful, O Arjuna.

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The most significant part of this  slogam is Sri Krishna’s direct, uncompromising 

disapproval of Arjuna’s state of mind. 

1-2 The opening words of the Lord clearly state the cause (dejection) and its effect 

(peril). If this is Arjuna’s condition on the battlefield, the result can only be perilous ruin.

3-4 There is no mincing of words here. Later in the Geeta, the words are filled with 

more human understanding, more reflective explanation, and softer in impact, but the true 

response from which Sri Krishna never departs is seen in these opening lines. In just three 

key words, Sri Krishna expresses His clear, though unpalatable, response to Arjuna’s strange 

turn in behaviour.

i) Anaaryajushtam: “unworthy”; ignoble. It is unlike Arjuna to behave like this, being

a seasoned warrior, commanding the highest position in the Pandava army. Such behaviour

is seen only amongst the lowly. In this first term, the Lord appeals to Arjuna’s valour and his 

sense of duty, which he is clearly abandoning.

ii) Aswargyam: “heaven-excluding”; heading for hell. On the journey that is bound to 

take him to heavenly worlds, Arjuna is considering a U-turn that would lead him to hell! In 

this second term, the Lord makes Arjuna aware of the stark contrast in the result of his 

action.

iii) Akeerti-karam: “disgraceful”; this behaviour is going to bring a bad name to

Arjuna. People will talk about him in distasteful terms. In contrast, if he takes part he will 

gain great fame. In this third term, Sri Krishna appeals to Arjuna’s sense of pride. He teaches 

us that delusion twists our thinking and overturns our judgements head over heels.

These three words are an adequate reply to Arjuna’s long list of arguments of the 

last chapter. Sri Krishna is clearly not impressed by the arguments brought forth by Arjuna. 

These three words are like three hammer blows administered on Arjuna to bring him to his 

senses. One suffering from mental delusion needs this shock treatment in order to make his 

mind available for correction.

Acharyaji quoted a mantram from the Yajnavalkya Shruti which says: “Be it your own 

brother, your own sons, your father-in-law, whoever – no one is beyond Royal justice. It is 

the duty of a King to bring to book all who trespass against morality.”

*****

Next

Slogam - 3: “Yield Not to Impotence

To be continued

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