Chapter 2 Sankhya Yoga Flashcards
2-1 Despite the negativity on the outside, when does the inner strength come?
Sañjaya says:
Seeing Arjuna overcome with pity, depressed, bewildered, and his eyes filled with tears, Kṛṣṇa spoke these words: (1)
When we begin our spiritual path. Sanjay talks about Arjuna sobbing and is completely distressed and how despite this, he feels that Krishna’s victory is inevitable. Literal victory in the war but I interpret the victory of Arjuna on his spiritual path as well.
2-2 Krishna’s first words: what does he immediately do? What role does He play for the first time?
Lord Kṛṣṇa says:
Where has this weakness come from, O Arjuna? It is not
worthy of a noble person like you. Such faintheartedness
will not lead to the attainment of Heaven but to dishonor.
(2)
Krishna immediately breaks Arjuna’s pattern of self-pity and weakness. “What has happened to you? The middle of the battlefield is no place to be feeling this weak!”
Have to be strong to achieve the four Divine qualities: Moksha (salvation), Dharma (virtue), Artha (wealth), and Kama (enjoyment).
Krishna is speaking for the first time as the Guru and not as the cousin/friend. “These excuses are nothing, your dharma is to fight!”
2-3 What does Krishna mean when He says to attack the enemies?
Do not give in to this unmanliness, O Arjuna, it does
not befit you. Throw away this weakness and arise, O
vanquisher of enemies! (3)
Krishna means the outer enemies on the battlefield in this scenario but He also means the inner negative qualities. Be in your power and remove these enemies.
Krishna reminds Arjuna of who he is and how people fear him and his Gandiva.
2-4,5 Does Arjuna immediately get on board and prepare to fight? What is Arjuna’s wisdom in this moment?
Arjuna says:
O Kṛṣṇa, destroyer of enemies, how can I fire arrows
against Bhīṣma and Droṇa in battle? These men are
worthy of my worship. (4)
It would be better to live a life as a beggar than to slay
these great souls who are my teachers. Even if they are
tainted with the desire for wealth, by slaying them I would only be enjoying blood-stained pleasures. (5)
No, Arjuna protests. People on the other side are the elders and worthy of deep respect, the Gurus and teachers. Even though Dronacharya and Kripacharya have fallen low, Arjuna would rather live on alms than dishonor them! But who is the greatest Guru/Teacher? God Himself! Who has just become Arjuna’s Guru.
Even though Arjuna still trying to reason with Krishna in his unsettled state of mind with one foot in and one foot out of the war, he is wise because he knows deep down that he must let go of all this.
2-6 When does confusion happen?
We do not know, which of the two is better for us —
killing them or being killed by them. After slaying the
sons of Dhṛtarāṣṭra standing here before us, there would be no point in living. (6)
Deep confusion happens when someone is not fully dedicated. These arises this feeling of the heart, a knowing, a self-confidence and then the mind reasons. (Even though Arjuna’s outside attachment to the world isn’t for personal gain, it is still the mind reasoning) This confusion marks the beginning of one’s search for truth.
2-7 Arjuna turns to Krishna as Guru/Disciple relationship. What does this look like? What does it mean when Arjuna takes refuge?
With my heart overcome by weakness and my mind
confused about my duty, I urge you to tell me clearly what is good for me. I am your disciple and I take refuge in you. Please teach me. (7)
Arjuna expresses vulnerable feelings to Krishna Who doesn’t say nice things back. This humbles Arjuna to solidify the Guru relationship.
By taking refuge, he completely accepts Krishna’s superiority. Arjuna’s whole attitude changes. - When you have the desire to go deeper and deeper within the heart, one happily surrenders their live to God.
2-8 Arjuna declares that he does not want to fight. Then what does he do as a sign of going forward with the Guru?
Even if I win a prosperous kingdom unchallenged on this Earth or even if I have lordship over the gods, I cannot see how this grief drying up my senses can be dispelled. (8)
He doesn’t want to fight even though he doesn’t want material gain or even Heaven. Here, he creates his own reality of happiness like people today who work 5 days a week and get drunk and eat meat 2 days.
Arjuna goes silent, which is the true refuge.
This means that he is truly ready to listen to Krishna’s instructions.
2-9,10 Krishna smiles here. What is the significance of this?
Sañjaya says:
Having spoken so to Śrī Kṛṣṇa, Arjuna, the conqueror of
sleep and the vanquisher of enemies said, “I will not fight” and became silent. (9)
O king, as Arjuna was grieving between the two armies,
Kṛṣṇa, whilst smiling, spoke the following words. (10)
Krishna is happy because He has waited to see this readiness in His devotee. “Hey! Now you are ready!” When the disciple is ready, the Guru has the same smile.
Arjuna’s silence and Krishna’s confirmation show that when one is confused, hold tightly to the feed of God.
2-11 What is the signal for the actual start of the Bhagavad Gita?
Lord Kṛṣṇa says:
Whilst grieving for those who should not be grieved for,
your words appear wise. But the learned lament neither
for the dead nor for the living. (11)
It starts with Krishna’s smile - everything before this moment has only been a preparation. This is the first line of discourse.
Krishna the great observer has been watching Arjuna and tells him to listen to the great knowledge he already has inside. Often we do something we know we shouldn’t do. “Oops I did it again!”
Krishna says there is not beginning, no end, no birth, no death. Everything in this world changes, except God. You are not the body.
2-12,13 What does Krishna say about the identity?
There never was a time when I did not exist, nor you, nor
any of these kings. Nor will there be any time in the future when all of us shall cease to be. (12)
Just as the embodied Self passes through childhood, youth and old age, so too at death It passes into another body. A wise man is not bewildered by these events. (13)
There was never a time where we did not exist, will exist long after we “die” - just playing a game/drama down here. Why grieve?
Only the body grows from youth to old age but the soul is eternal. Krishna tells Arjuna not to see the world in a low state of mind, the soul moves from one body to another.
2-14,15 What is the relationship between the sense organs/sense objects and the opposites of duality?
Where does Arjuna’s effort come into play here?
What is the purpose of Krishna repeating the same point of our eternal nature again and again to Arjuna?
The contact of senses with their objects, O Arjuna, give
rise to feelings of cold and heat, pleasure and pain. They
come and go; they are impermanent, so endure them
without being disturbed. (14)
One who is unaffected by these, O best of men, and to
whom pain and pleasure are the same, that steadfast
person alone is worthy of immortality. (15)
When one gives attention to the outside (sense organs meeting sense objects), one becomes bound by the opposites of duality (hot and cold, pleasure and pain). It is unhealthy to dwell on the temporary nature - only leads to suffering.
Krishna tells Arjuna to make an effort to see objects of pain and pleasure as limited. - When we change the feeling in the mind, we can rise above it.
Equal in Pleasure and Suffering.
“Make yourself apt for immortality” - Krishna is really talking about the Grace of God here, but Arjuna is so focused on the outside reality.
Krishna keeps telling Arjuna “You are eternal” which is the same as Arjuna does in chapter 1 about his grief.
Arjuna’s mind has to accustom itself to a certain reality otherwise it forgets easily.
2-16 When Arjuna feels grief towards attacking Bhishma, it opens the door to give Krishna the ability to hint at something greater. What is it?
The unreal can never come into being, and the real never ceases to be. This is the conclusion of those who have seen the Truth. (16)
In the grief of Arjuna’s, Krishna says that the purpose of Bhishma’s existence is to do what Krishna has commanded him to do. Krishna hints at the Grace of God without explicitly saying it.
2-17 What is the relationship between the body, senses (mind included), and Prakriti and Consciousness (life principle)?
Mention of Bhishma’s true essence and how it ties into this.
It is indestructible and pervades the whole material
universe. None can cause the destruction of the
imperishable Self. (17)
The perishable body, senses, and mind are all under control of Prakriti which is under control of consciousness.
Bhishma’s essence, is the supreme spirit which is under control of the immortal spirit. How can he go to Hell? He can’t really because the soul can’t be touched.
2-18,19,20 What is the relationship between the limitations and the meaning of life?
The material bodies of the Self are said to have an
end, while the Self Itself is eternal, indestructible and
incomprehensible. Therefore, fight O Arjuna. (18)
One who believes that the Self can kill, and one who
thinks It can be killed — both are in ignorance; for the
Self neither slays nor is It slain. (19)
The Self is never born and It never dies. It has always
existed and will never cease to exist. It is unborn, eternal,
everlasting and most ancient. It is not killed when the
body is slain. (20)
We are here to recognize the limitation of the outside reality and then use it to do our dharma. So fight!
Do your Sadhana, do your maximum! On then will God reveal Himself.
Soul is pure always and doesn’t go through any modifications. Krishna just reminds Arjuna of things he already knows at this point.
The Sould is not born of God but came out of Him. It has always existed. The body has been given to you to realize this truth of your Self (capital S)
2-21,22,23 Who is killing who? What is the One reality that Krishna talks about when making this point?
What is the Soul’s perspective of the body? and can qualities of the soul affect the physical body?
Arjuna, if one knows this Self to be indestructible,
unborn, unchanging and eternal, how and whom does one cause to be killed, and whom does one kill? (21)
As a person casts off worn-out garments and puts on
new ones, so does the embodied Self cast off Its worn-out bodies and enter into new ones. (22)
Weapons do not cut the Self; fire does not burn It, water
does not wet It, and wind does not dry It. (23)
With the right awareness, we see that there’s only one Divine Spirit. Why fear to let go and transcend the outside reality? Devote yourself completely to your sadhana and embrace life. Let the Divine reveal Himself to you.
From the soul’s perspective, the body is like a piece of clothing. Go from one to the next until we attain God.
Soul is unaffected by the elements of this world but can influence the elements of the physical body: Saint Haralambis was shot at by soldiers and untouched. He was realized.
2-24,25 Expand on the idea of the stillness of the Soul when compared to the material world. And this relationship to the Mind.
It cannot be cut; It cannot be burnt; It cannot be wetted, and It cannot be dried. It is eternal, all-pervading, fixed, immovable and everlasting. (24)
This Self is said to be unseen, inconceivable and
unchanging. When you understand this, you should no
longer grieve. (25)
The Soul is ever-focused in stillness - whatever is bound by vibration is in constant change. In other words: Limited existence.
The Soul can’t be conceived or comprehended by the mind. How can a mind that’s always jumping from one through to another be still and perceive the unmovable?
One has to go deep into Sadhana/meditation and when the mind is calm, the sould reveals itself.
2-26,27,28 What is the relationship between grief and acceptance?
What is death? and how does it relate to the idea of life as a dream?
Even if you consider this Self to repeatedly go through
birth and death, O Arjuna, still you should not lament.
(26)
For death is indeed certain for everything that is born,
and re-birth is certain for that which has died; therefore, you should not grieve for what is unavoidable. (27)
O Arjuna! All beings have a beginning that is unknown, a middle that is known and an end which is also unknown. So why lament over this? (28)
When we learn to accept life, everything as the Will of God, as a present from God, then we will be free from grief like Arjuna is experiencing.
The drama of birth and death doesn’t have anything to do with the soul. Soul’s only aim is to attain the Supreme Lord and death is inevitable. So why have sorrow?
The Sould manifests in a body to do its karma and doesn’t hang onto it when passing to the next one. In this way, life is like a dream in that it only appears real during it but before and after it is not real.
The more Krishna talks, the more futile it seems to lament for killing his family on the battlefield.
2-29,30 How does one marvel at the wonders of the soul? How does the reality relate to our perspective of outside diversity?
One person sees the Self as a wonder, likewise another
speaks of It as a wonder; still another hears of It as
a wonder. But even after hearing of It, no one truly
understands It. (29)
The Self is in all bodies, O Arjuna. It is eternal and
indestructible, therefore it is not right for you to feel grief for any living being. (30)
You can’t experience the soul if you are focused on the outside world. The soul can’t be comprehended with words, only explained. Normally you need to mind to know something. But you have to go deep inside to enter the quietness to perceive the soul. Then you actually see the brightness of the soul.
In all the bodies of all the human beings, there is only one supreme soul - we only see differences due to ignorance of the truth - there isn’t any diversity in reality.
2-31 What is the importance of doing your duty in life?
Furthermore, considering also your own personal duty,
you should not hesitate. For a kṣatriya (warrior), there is
nothing superior to fighting in a righteous war. (31)
There is nothing more wonderful and righteous than to do your duty in life. It is the only thing that will lead to your satisfaction.
Imagine a doctor puts you to sleep and cuts you open during an operation, then he says “Oh I can’t look at it” and runs away!
2-32,33 How can this war be seen as a gift? and what does it mean to fail in life, leading to an eventual failure to do our dharma?
Happy are the kṣatriyas, O Arjuna, at such an opportunity. A war such as this, that comes of its own accord, opens the gates to Heaven. (32)
But if you do not fight this righteous war, you will be
turning away from your duty and will lose your honor.
Therefore, you will accumulate sin. (33)
This war gives Arjuna the chance to do his dharma - to accept life. By accepting what God gives you, you show Him that you’re ready for a greater purpose. The “Righteous war” refers to the dharma one has to do in life.
If we fail to first accept what God gives us, then we won’t realize our dharma, we’ll fail in life.
Arjuna is afraid of the sin he will incur by killing others, but really it is the opposite - Sin comes if he runs away.
2-34,35,36 How does Krishna use reverse psychology with Arjuna?
Then people will forever speak of your disgrace, and for an honorable man, dishonor is worse than death. (34)
The great warriors will think that you have fled from the
battlefield in fear. These men who held you in high regard will then speak in contempt of you. (35)
Your enemies will condemn your ability. They will use
words which should never be uttered. What could be more painful than that? (36)
He calls Arjuna a pussy, and says that everyone will call him a coward, speak ill of him etc which will also happen in Heaven. - People who commit suicide try to run away but only delay…the next life will be worse.
Krishna attacks Arjuna’s honor saying that if he runs, people won’t know his intentions. They’ll be pitied by the Kauravas and the war will become Adharmic (Check this?)
Krishna keeps making Arjuna feel guilty saying that they’ll disrespect his bow. When you accept what God gives you to do in life, it brings great honor - speaking to Arjuna here in warrior language.
2-37,38 You should be equal in loss and victory. Does Krishna reveal the outcome of the battle beforehand? How does karma tie into our overall attitude/intentions?
If slain, you shall gain Heaven; if victorious, you shall
enjoy the Earth. Therefore, arise O Arjuna, and resolve to
fight. (37)
Considering pleasure and pain, gain and loss, victory and
defeat to be the same, prepare yourself for battle. If you
act in this way, you will not incur sin. (38)
Krishna says: “If slain you’ll go to Heaven and if victorious, you’ll inherit the earth.” This gets rid of Arjuna’s worry about his victory. Basically, he’s already won Heaven.
Fight and cultivate a feeling of equanimity - point of view of your soul - just a play a drama. Krishna isn’t telling him to fight to gain something. When we are equal in loss and victory, grief and happiness, we aren’t bound to the results of the battle and karma only comes due to our expectation.
If one does anything in the spirit of serving God, one doesn’t create any karma.
2-39 What does Yoga mean and how does it relate to your spiritual discipline?
This knowledge which has been taught to you so far
is based on Sāṅkhya [1]. Now listen to the teaching
concerning karma-yoga. When you act with this
knowledge, O Arjuna, you will be free from the bonds of action. (39)
Yoga is of equal attitude, it means equanimity. Your spiritual discipline is your overall attitude of equanimity - if you are the same in heat and cold, pleasure and pain, neither desire Heaven nor the Kingdom. And also the amount of focus towards the form of God.
2-40 Very general mention of Karma Yoga in terms of the impact our effort brings.
There is nothing to lose in this endeavor nor is there any failure. Even a little practice of this yoga saves one from great danger. (40)
Whatever you do in this world, when you sow a seed here, the result of the seed will be there. Even if you fail to protect the seed, it will grow. No loss of effort. When you make an effort, you are showing an interest of advancing which will help you towards liberation.
