Summary of the second chapter of the Gītā

All the teachings of the second chapter in the form of sutras, to revise and remember the main details.

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Krsna and Arjuna speak as friends (Bg 2.1 to 2.3)

Speaking as a friend, Krsna disagrees with Arjuna's arguments. His hesitancy in fighting would not bring him anything good. Instead of running away, Krsna urges him to fight according to his duty as a kṣatriya, following the principles of dharma. Although Arjuna is in doubt, he trusts that Krsna will destroy it, just as He killed the demon Madhu. The illusion of Arjuna is thus just temporary: he is in the process of surrendering to Krsna, and when he surrenders, Krsna will destroy his doubts. By acting on this knowledge, Arjuna will find the determination to fight to his best capacity.

The doubts persist (Bg 2.4 to 2.6)

How could Arjuna counteract with weapons his teacher Droṇa, or his grandfather Bhīṣma? Calculating that killing such great souls would result in heavy karmic reactions, Arjuna concludes it would be better to live by begging. Although not perfect knowledge, this shows Arjuna is already on a platform of detachment, which confirms his qualification to hear the Bhagavad-gītā.

Arjuna surrenders (Bg 2.7 to 2.9)

Friends talk at the same level, therefore it rarely leads to any real solution. Understanding that the friendly talks are bringing him nowhere, Arjuna surrenders to Krsna. In this way, he shows us the importance of accepting a spiritual master.

All conditioned souls have four defects, and therefore, perfect knowledge can’t be produced in this world. The only means to obtain perfect knowledge is to receive transcendental knowledge through the paramparā system. The fact that Arjuna was confused shows that whatever knowledge he had was insufficient to solve his problem, and thus he turned to Krsna to receive something superior.

Krsna prepares to speak (Bg 2.10)

Krsna accepts the role of spiritual master and is prepared to talk with gravity. Talks between master and disciple are serious. The fact that the talk happened in the middle of both armies shows the universal nature of the Bhagavad-gītā, a book destined to benefit everyone. Friends and enemies are equally entitled to hear.

Arjuna chastised (Bg 2.11)

The central fault in Arjuna's arguments was the identification of the material body as the self. Because he was basing his whole reasoning on this false premise, the logic of his arguments was incorrect. Krsna goes directly to the root cause of the problem by reminding Arjuna that we are not the body.

Knowledge about the soul (Bg 2.12 and 2.13)

The soul is not only eternal in the sense of never being destroyed, but also in the sense of never being created, and never changing. Since there is no change, there is no possibility of merging in the absolute. Just as we are individuals now, we were individuals in the past and will continue being individuals in the future. We are subordinate individuals, and Krsna is the Supreme individual; therefore, our eternal nature is to serve Him in a loving relationship. While living in this material world, however, we move from one body to the other, experiencing temporary situations.

A sober person identifies with his eternal nature as a soul, and not with the temporary body. Based on this understanding, Arjuna should not lament the destruction of the material bodies of his teacher or grandfather.

Beyond happiness and distress (Bg 2.14 and 2.15)

Material life means the duality of happiness and distress. Both come and go outside our control, and both are ultimately illusory because they are connected with the body. Understanding that our real nature is transcendental, we should remove ourselves from these material dualities, performing our duties without being distracted.

Not only are material happiness and distress temporary, but they are illusory. They are felt through the material mind, which interprets information received from the senses. Our perception of reality often has very little to do with what reality is. Understanding the temporary and illusory nature of the material world, Arjuna should focus on performing activities that will bring him eternal benefit, instead of trying to counteract material reverses. The performance of duties with detachment leads to knowledge, and knowledge leads to ultimate liberation. Arjuna should thus perform his duty and fight.

Eternal and temporary (Bg 2.16)

Everything that is real is eternal and does not change, while everything that is illusory is impermanent, being created at some point, changing, and eventually being destroyed. The soul, Krsna, and our relationship with Him are eternal, just as the spiritual planets and all the pastimes and relationships that exist there; therefore, all of these are real. The material manifestation, as well as everything that exists here, the material body, material happiness and distress, material relationships, and material knowledge, are temporary and thus illusory. The eternal and real is more valuable and should have priority over the temporary and illusory, just as gold is more important than fake money.

Nature of the soul (Bg 2.17 to 2.21)

Although infinitesimal and non-material, the soul permeates the body as consciousness. Just as light bulbs will offer different levels of illumination, even though the electrical socket is the same, the conditioned soul manifests different degrees of consciousness according to the capacity of the body. Krsna however, is unlimitedly potent and permeates the whole cosmic manifestation as Paramātmā.

Everything material exists under the limits of material time or kāla. The soul, however, is transcendental and exists outside the influence of time. The soul is thus ever-existent, never created or destroyed. This minute soul is indestructible and can't be killed by any kind of material weapon. The soul is transcendental and doesn't perform material actions. These are performed by the body, which is the one holding weapons. One material body thus kills another material body, moved by the three material modes. Therefore, as Krsna explains, the soul doesn't kill or is killed. The soul is never killed, and the body is never alive. Considering that the material body is always ultimately destroyed, be it by weapons, old age, or disease, Arjuna should perform his duty without lamenting for the death of the bodies of his relatives.

Qualities of the soul (Bg 2.22 to 2.25)

The soul is acchedyaḥ (unbreakable), adāhyaḥ (impossible to burn), akledyaḥ (insoluble), and aśoṣyaḥ (impossible to dry), and therefore can't be harmed by any type of weapon. It is sarva-gataḥ (all-pervading) because it can enter anywhere, and acalaḥ (immovable). It is also avyaktaḥ (invisible) because it can't be found by experimental means, sthāṇuḥ (unchangeable), sanātanaḥ (eternally the same), and avikāryaḥ (immutable). The fact that the soul can't be cut into pieces or reunited proves that we are eternal individuals, which in turn leads to the conclusion that devotional service is the eternal nature of the soul. As long we are forgetful of this eternal nature, we transmigrate from one body to the other according to the arrangement of the Supersoul. When we turn to the Lord and accept His instructions, however, we become free from all lamentation.

Considering all these points, there is no reason to lament the death of the body. The concern should be about the destination of the soul after death. There is no lamentation in giving up old clothes to receive new, better ones. Both Vedic sacrifices and religious battles result in elevation since both animals sacrificed and warriors killed on the battlefield are purified of past reactions and promoted to a higher status of life. Arjuna should thus not lament for the deaths of Bhīṣma and Droṇa.

Krsna argues from the atheistic perspective (Bg 2.26 to 2.28)

Even if one does not believe in the existence of the soul, there is still no reason to lament. If one believes that life appears due to the combination of material elements, then life is ephemeral and ultimately without value or purpose. Without the soul, a person would be just a bag of chemicals. No one stops performing his duties due to fear of spoiling some chemicals. If there is no soul, there is also no afterlife and karma, and consequently, no reason to fear negative reactions. In this way, Krsna shows how the performance of duty is more important than petty considerations, both from the view of dharma and from the atheistic viewpoint.

The amazing soul (Bg 2.29 and 2.30)

The soul is āścarya, amazing, and everything connected with the soul is amazing. The infinitesimal soul can power the body of a whale or elephant in the same way it can power the body of a minuscule bacteria. The soul lives in the heart together with the Supersoul, but they are not the same. The soul is transcendental and different from the body. Both unnecessary lamentation for the body and unnecessary violence are not sanctioned by the Lord.

Some look on the soul as amazing, some, who are amazing, look on the soul, and some look, amazingly, on the soul. Some describe the soul as amazing, the ones who describe the soul are amazing, and the power of speaking about the soul, given by the Lord, is amazing. In this way, the soul is described as something amazing, the power of hearing about the soul (a potency of the Lord) is amazing, and the very people who are empowered to hear about the soul are amazing. Ordinary people engrossed in material life have no time or interest in this type of inquiry, therefore, a person who comes to inquire about the amazing soul is a remarkable person, and if one has the good fortune of hearing from a self-realized soul, one may come to understand this remarkable science.

Fight for the sake of fighting (Bg 2.31 to 2.38)

Krsna examines the situation from the perspective of duties according to the Varṇāśrama system. Each person receives duties according to his or her nature, and performing these duties without attachment is the best way to become purified. Just as the incorrect medicine can have side effects, accepting duties fit for the nature of others leads to degradation. As a Kṣatriya, Arjuna has a fiery nature and is prone to fight for justice and honor. Fighting or not fighting, he would not escape his nature, and therefore, the best course of action would be to engage it in the battle, instead of going to the forest and trying to imitate the duties of a Brāhmaṇa.

By running from battle, Arjuna would incur sin for neglecting his duties and would lose his social position. On the other hand, by fighting he would get a kingdom or elevation to the heavenly planets. By analytical study, Krsna reveals the faults in Arjuna's decision to not fight and points to the correct course of action.

The path of buddhi-yoga (Bg 2.39 to 2.41)

From verses 2.11 to 2.38, Krsna gives arguments based on logic (sankhya-yoga), concluding that Arjuna should fight because that's what will bring the best results for both him and his relatives. These same arguments can guide us in finding the correct course of action when we face similar challenges.

From verse 2.39 to 2.53, Krsna explains the process of buddhi-yoga, which is the mature form of the process of karma-yoga. The lowest level is sinful action against the principles of the scriptures. Better than this is karma-kanda, the materialistic process of piety offered in the Vedas. When one accepts Krsna as the Supreme and works for Him, he starts the process of karma-yoga, which is devotional service through one’s practical work.

When one practices karma-yoga with material desires and attached to the results, but agrees to offer the results of his work to Krsna, this is called sākāma-karma-yoga, and when one becomes detached from the results and works as an offering to the Lord, this is called niṣkāma-karma-yoga, which is a higher, purer form of karma-yoga. When one works for Krsna without attachment and with deep philosophical understanding, we call it buddhi-yoga: a firm connection with Krsna through service and the use of intelligence.

Sinful action leads to hell and animal life. Karma-kanda (the Vedic process of material piety) is better, but because it doesn't purify from material desires, one can fall at any moment. Devotional service starts on the level of karma-yoga. This process is so powerful that even a little bit of practice guarantees that one will obtain a human birth in the next life to continue practicing, being saved thus from the greatest fear: falling back into the animal species.

Practicing devotional service means renouncing the material conception of life, centered around the unlimited desires of the mind. Once we identify with our real identity as souls, we become focused on our eternal nature as servants of Krsna and become resolute. This determination is not merely sentimental. On the opposite: it should be based in solid spiritual knowledge and realization, which in turn comes from studying the scriptures under proper guidance and practicing the process of devotional service.

Rejecting aparā-vidyā (Bg 2.42 to 2.46)

Not everything included in the Vedas is at the same level. Aparā-vidyā is inferior knowledge about material piety and material subjects, while parā-vidyā is superior knowledge connected with devotional service. When Krsna speaks about "the flowery words of the Vedas", He refers to this knowledge about fruitive activities, which blocks one from finding the real message of the Vedas, which is pure devotional service to the Lord. As Krsna explains, all purposes served by a small well can at once be served by a great reservoir of water. The process of devotional service is the supreme conclusion of the Vedas, and its practice satisfies all the lower processes. By simply surrendering to Krsna and serving Him, one automatically obtains the results of all the inferior processes, including material piety, realized knowledge, mystic powers, etc. If one still has some desire to enjoy his senses or ego, one may be elevated to the celestial planets or even attain the impersonal brahmajyoti, just like great karmis and yogis, otherwise, one goes back to Godhead.

Krsna saying that "all the purposes of the Vedas can be served to one who knows the purpose behind them" counters the possible objection of Arjuna, in insisting on his interpretation of dharma as not killing. Acting under Krsna's instructions is the supreme dharma, that automatically fulfills all other obligations, and once one surrenders to this platform, there is no need to stop his service to do anything else.

Conversely, excessive attachment to sense enjoyment keeps one bewildered, incapable of ascending to the platform of devotional service. The reason the Vedas offer the path of fruitive activities is to attract the conditioned souls, offering material rewards. Through this process, one becomes gradually purified, and after ascending to the celestial planets and eventually coming back to Earth, one has an opportunity to come in contact with devotees. However, one who misses the opportunity and again just performs fruitive activities is defined as a man with a poor fund of knowledge.

You have a right to perform your duty (Bg 2.47 to 2.53)

Often, we feel attracted to a path that is not suited to us due to pride or the pursuit of prestige, but such imitation is not advisable. Retiring into solitary meditation is not recommended for a person with material desires. Instead of imitating yogis or babajis, we should utilize our natural talents and inclinations in service to Kṛṣṇa. This is the process that can elevate us to the transcendental platform. When Arjuna surrendered to this process, his intelligence became immediately fixed, and he became self-realized by fighting under the instructions of Krsna. Similarly, we should use the instructions of the Gītā to fight our own battles and become self-realized by applying this knowledge in facing our own challenges.

The process of solitary meditation is rejected by Arjuna in the 6th chapter, who mentions that it would be easier to try to control the wind. Arjuna is more qualified than any of us, therefore his refusal also reveals our own inability. Karmaṇy evādhikāras te: the qualification of Arjuna is to perform activities. He is not qualified to peacefully meditate like a brāhmaṇa, and therefore he should not try to imitate this activity.

Krsna instructs Arjuna to perform his duty instead of being neglectful (akarma), but not to be attached to the result. When one is attached to the result of his work, seeing himself as the cause of action, he has to accept also the reactions, which entangle him in this material world. Arjuna's lack of willingness to fight was due to attachment. He was attached to the outcome of the battle, fearing the loss of relatives, etc. This attachment was preventing him from performing his duty, putting him on the path of inaction and negligence, which is sinful. The solution was to fight as a matter of duty, with a detached mindset. Mā phaleṣu kadācana: Never desire the results of your actions. Mā karma-phala-hetur bhūr: Never consider yourself the cause of the results of your activities. Mā te sango ’stv akarmaṇi: Never be attached to not performing your duty.

When Arjuna will become free from illusion by the cultivation of transcendental knowledge, his intelligence will become fixed (vyavasāyātmikā buddhiḥ) and he will become indifferent to all material things, attaining divine consciousness. The fruitive knowledge in the Vedas is a distraction on the path to this ultimate goal.

The characteristics of a pure devotee (Bg 2.54)

Krsna recommended that Arjuna reject fruitive activities and be situated in complete Krsna Consciousness, working in devotion and knowledge (buddhi-yoga). As we advance on this path, we become gradually detached from matter, coming to the platform of samādhi in Krsna Consciousness. What are the symptoms of a great devotee who attains this platform? Arjuna asks four questions:

1) What are his symptoms or characteristics?

2) How does he speak? How is his intelligence and words affected by others’ affection, anger, or neutrality? How does he respond to external sources of agitation?

3) How does he sit? In other words, where and how he doesn't engage his senses.

4) How does he walk? In other words, how does he act, or engage his senses?

Q1: What are his symptoms? (Bg 2.55): A person fully in Krsna Consciousness develops all the good qualities of the demigods, which are absent in a materialist.

a) He gives up all varieties of desire for sense gratification that come from the agitated mind, fully realizing he is not the body or mind. "I" for a pure devotee means his true identity as a pure soul, an eternal servant of Krsna. Although he has no material attachment, he may perform all kinds of activities and fulfill all kinds of duties for Krsna.

b) He becomes purified due to his mental control and spiritual practice, becoming free from karma and the influence of the three modes.

c) He is detached from both happiness and distress. Because he does not have any material affection, his consciousness is fully fixed in the self. He finds satisfaction in his relationship with Krsna, nourished through his devotional service, not externally through the senses.

Q2: How does he speak? (Bg 2.56 and 2.57): How does the pure devotee respond to external circumstances, including the way others behave towards him and different practical situations?

a) He is equipoised in changing material conditions. He is not disturbed when there are difficulties, nor overjoyed in pleasant situations. He surpassed the stage of mental speculation and reached the conclusion that Vāsudeva, Krsna, is everything.

b) He acts from the spiritual platform, free from material attachment, fear, and anger. Fear means anxiety over losing something, and anger comes from frustration for not obtaining something. Abandoning material attachment, a self-realized devotee becomes free from both. Because his consciousness is fixed in spirit, not in matter, he remains free from attachment, fear, anger, and all sorts of material lamentation.

c) Because he is fixed in perfect knowledge, he remains undisturbed by material duality, not praising the pleasant nor despising the unpleasant. These material conditions are ultimately illusory, and therefore, a pure devotee prefers to concentrate on his practice of devotional service, which he may express both externally and internally. Mahārāja Ambarīṣa, for example, was engaged in practical activities, while Prahlāda Maharaja was constantly absorbed in the service of the Lord in His meditation.

Q3: How does he sit? (Bg 2.58 to 2.63) How does he restrain his senses, remaining composed even when there is a temptation to act or react? And how can we do the same?

a) A self-realized soul is like a tortoise, able to use its senses when it is appropriate and withdraw when not appropriate. He thus engages his senses only in favorable ways. Different from a neophyte, who may act correctly by following the rules and regulations, he does this naturally by acquiring a higher taste.

b) As long as the senses remain unrestricted, it's very hard to advance in spiritual life. A devotee is like a snake charmer, capable of controlling the serpents without directly fighting them. Instead of mechanically restricting the senses, we can control them by engaging in superior activities. Following the rules and regulations is essential, but ultimately, the secret lies in advancing and acquiring a higher taste.

c) The senses are so strong that they can carry away the intelligence of even a great sage. What to say about someone with material desires? Arjuna wants to abandon the battle and go to meditate in the forest but Krsna explains the dangers. Instead of becoming false renunciants, we should engage our natural talents and inclinations in activities connected with the Lord.

d) If the mind is not fixed in Krsna through the process of buddhi-yoga, it will become again attracted to the objects of the senses, developing attachment, lust, anger, bewilderment of memory, and finally loss of intelligence. When the intelligence is lost, we fall again into the material pool. The process of buddhi-yoga helps us to avoid this path through the process of working for Krsna from a platform of transcendental knowledge.

Q4: How does he walk? (Bg 2.64 to 2.72) How does the devotee who has achieved the transcendental platform act, or engage his senses?

a) He uses the body and senses as tools in his service to Krsna, but he doesn't see himself as the body, senses, or mind. He is a self-disciplined person who doesn't discard regulative principles. By engaging his senses in devotional service, his actions are auspicious, and he's free from bondage. If Krsna wants, he can do things that would ordinarily be undesirable, and if Krsna does not want, he can easily give up things he would ordinarily have done for his own satisfaction.

b) Material miseries come from identifying with the body and mind. When one identifies with his original position as a soul, the miseries of material existence no longer exist. When we identify with the body, we identify with both the miseries and ignorance of the body. When we see ourselves again in our original constitutional position, we become free from both. Krsna consciousness is a self-manifested, peaceful condition that can be achieved only in a relationship with Krsna.

c) What is the result of not being fixed in this transcendental consciousness? We can't find peace, and without peace, there is no happiness. Real happiness exists only on the spiritual platform, and as long as we are not on this platform, there is the risk of falling. How to avoid that? We should be careful in engaging all our senses in the service of the Lord, since any sense not engaged can attract the mind back into material life. The best way to remain engaged is by using our natural talents and propensities. For Arjuna, this meant fighting in the war. For us, it may be something else.

d) As we learn from the story of the elephant Gajendra, we should fight Maya from a platform of strength. Some are stronger as renunciants, while others are stronger as householders. Some are stronger when engaged in intellectual activities or worship, while others are stronger when engaged as managers or in economic activities, etc.

e) What is night for a materialist is the time of awakening for the sage, and vice versa. Their activities are opposite. The pure devotee remains alert in the path of self-realization, while the materialist remains active in the material platform, asleep to his original nature as a soul.

f) After attaining the pure state of Krsna Consciousness, one sees everything clearly. This stage can be obtained immediately, or not be attained in many lifetimes; it is a matter of understanding and accepting. Mahārāja Khaṭvānga, was able to attain perfection in just a few minutes due to his determination.

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