4. You Are God

Make no mistake, you are Divine! Whatever state you are in now, you are still Divine within! Let Krsna tell you how to live and radiate your Divine potential. . . .

sañjaya uvāca taṁ tathā-kṛpayāviṣṭam-aśrupūrṇā-kulekṣaṇam I viṣīdantaṁidam vākyam uvāca madhusūdanaḥ II 2.1

2.1 Sañjaya said: As Arjuna's eyes overflowed with tears of pity and despair, Madhusūdana (Kṛṣṇa) spoke to him thus.

śrībhagavānuvāca kutastvā kaśmalamidaṁ viṣame samupasthitam I anārya-juṣṭam asvargyam akīrti-karam arjuna II 2.2

2.2 Bhagavān Kṛṣṇa says: Where from has this impurity, dejection descended on you at this critical time, Arjuna! You behave unlike a noble man and this will keep you away from realization.

klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate I kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa II 2.3

2.3 Do not yield to fear, Pārtha! It does not befit you. Drop this powerlessness of the heart and stand up, O Parantapa,

destroyer of enemies!

arjuna uvāca

katham bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana I iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana II 2.4

2.4 Arjuna said: O Madhusūdana (killer of Madhu), how can I oppose, in battle, Bhīṣma and Droṇa who are worthy of my worship?

gurūnahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke I hatvārtha-kāmāṁs tu gurūnihaiva bhuñjīya bhogān rudhira-pradigdhān II 2.5

2.5 I would rather beg for my food in this world than kill the most noble of teachers. If I kill them, all my enjoyment of wealth and desires will be stained with blood.

na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ I yān eva hatvā na jijīviṣāmas te'vasthitāḥ pramukhe dhārtarāṣṭrāḥ II 2.6

2.6 I cannot say which is better; their defeating us or us defeating them. We do not wish to live after slaying the sons of Dhṛtarāṣṭra who stand before us.

kārpaṇya-doṣopahata-svabhāvaḥ

pṛcchāmi tvāṁ dharma-saṁmūḍha-cetāḥ I yacchreyaḥ syānniścitaṁ brūhi tan me śiṣyaste'ham śādhi māṁ tvāṁ prapannam II 2.7

2.7 My heart is overwhelmed with pity and my mind is confused about what my duty is. I beg of you, please tell me what is best for me. I am your disciple. Instruct me as I seek refuge in you.

na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām I avāpya bhūmāva-sapatnam-ṛddhaṁ rājyaṁ surāṇām api cādhipatyam II 2.8

2.8 Even if I were to attain unrivalled dominion and prosperity on earth or even lordship over the Gods, how would that remove this sorrow that burns my senses?

sañjaya uvāca evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapa I na yotsya iti govinda muktvā tūṣṇīṁ babhūva ha II 2.9

2.9 Sañjaya said: Guḍākeśa (Arjuna) then said to Hṛṣīkeśa (Kṛṣṇa), 'Govinda, I shall not fight,' and fell silent.

tam uvāca hṛṣīkeśaḥ prahasanniva bhārata I senayor ubhayor madhye viṣīdantamidaṁ vacaḥ II 2.10

2.10 Kṛṣṇa, Hṛṣikeśa, smilingly spoke the following words to the grief-stricken Arjuna, as they were placed in the middle of both armies.

śrībhagavānuvāca aśocyān anvaśocas tvaṁ prajñāvādāṁś ca bhāṣase I gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ II 2.11

2.11 Bhagavān says: You grieve for those that should not be grieved for and yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead.

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ I na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param II 2.12

2.12 It is not that at anytime in the past I did not exist. So did you and these rulers exist, and we shall not ever cease to be hereafter.

dehino'sminyathā dehe kaumāraṁ yauvanaṁ jarā I tathā dehāntara prāptir dhīras tatra na muhyati II 2.13

2.13 Just as the spirit in this body passes through childhood, youth and old age, so does it pass into another body; the man centered in himself does not fear this.

mātrā-sparśāśtu kaunteya śītoṣṇa-sukha-duḥka-dāḥ I āgamāpāyino'nityās tāṁs titikṣasva bhārata II 2.14

2.14 O Kaunteya (son of Kuntī), contact with sense objects causes heat and cold, pleasure and pain, and these have a beginning and an end. O Bhārata, these are not permanent; endure them bravely.

yaṁ hi na vyathayanty ete puruṣam puruṣarṣabha I samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate II 2.15

2.15 O Puruṣarṣabha, chief among men, the brave person to whom all these are not distressing, for whom sorrow and happiness are equal, is fit for liberation.

nāsato vidyate bhāvo nābhāvo vidyate sataḥ I ubhayorapi dṛṣṭontas tv anayos tattva-darśibhiḥ II 2.16

2.16 The nonexistent has no being; that which exists never ceases to exist. This truth about both is perceived by those who know the Truth.

avināśi tu tadviddhi yena sarvamidaṁ tatam I vināśamavyayasyāsya na kaścitkartumarhati II 2.17

2.17 Know It to be indestructible by which all this body is pervaded. Nothing can destroy It, the Imperishable.

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ I anāśino 'prameyasya tasmād-yudhyasva bhārata II 2.18

2.18 These bodies of the material energy are perishable. The energy itself is eternal, incomprehensible and indestructible. Therefore, fight, O Bhārata.

ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam I ubhau tau na vijānīto nāyaṁ hanti na hanyate II 2.19

2.19 Neither understands; he who takes the Self to be the slayer nor he who thinks he is slain. He who knows the truth understands that the Self does not slay, nor is It slain.

na jāyate mriyate vā kadācit nāyaṁ bhūtvā bhavitā vā na bhūyaḥ I ajo nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre II 2.20

2.20 The Self is neither born nor does It ever die. After having been, It never ceases not to be. It is unborn, eternal, changeless and ancient. It is not killed when the body is killed.

vedāvināśinaṁ nityaṁ ya enamajamavyayam I kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam II 2.21

2.21 O Pārtha, how can man slay or cause others to be slain, when he knows It to be indestructible, eternal, unborn, and unchangeable?

vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro 'parāṇi I tathā śarīrāṇi vihāya jīrṇā nyanyāni saṁyāti navāni dehī II 2.22

2.22 Just as man casts off his worn out clothes and puts on new ones, the Self casts off worn out bodies and enters newer ones.

nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ I na cainaṁ kledayantyāpo na śoṣayati mārutaḥ II 2.23 2.23 Weapons do not cleave the Self, fire does not burn It, water does not moisten It and wind does not dry It.

acchedyo'yamadāhyo'yam akledyo'śoṣya eva ca I nityaḥ sarvagataḥ sthāṇur acalo'yaṁ sanātanaḥ II 2.24

2.24 The Self cannot ken nor burnt nor dissolved nor dried up. It is eternal, all-pervading, stable, immovable and ancient.

avyakto'yamacintyo'y amavikāryo'yamucyate I tasmādevaṁ viditvainaṁ nānuśocitumarhasi II 2.25

2.5 The Self is said to be unmanifest, unthinkable and unchangeable and able. Knowing this to be such, you should not grieve.

atha cainaṁ nityajātaṁ nityaṁ vā manyase mṛtam I tathāpi tvaṁ mahābāho naivaṁ śocitum arhasi II 2.26

2.26 O mighty-armed, even if you should think of the soul as being constantly born and constantly dying, even then, you should not lament.

jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca I tasmādaparihārye'rthe na tvaṁ śocitumarhasi II 2.27

2.27 Indeed, death is certain for the born and birth is certain for the dead. Therefore, you should not grieve over the inevitable.

avyaktādīni bhūtāni vyaktamadhyāni bhārata I avyakta-nidhanāny eva tatra kā paridevanā II 2.28

2.28 O Bhārata, being intangible in the beginning, being intangible again in their end, seemingly tangible in the middle, what are we grieving about?

āścaryavatpaśyati kaścidenam māścaryavadvadati tathaiva cānyaḥ I āścaryavaccainamanyaḥ śṛṇoti śṛutvāpyenaṁ veda na caiva kaścit II 2.29

2.29 One sees It as a wonder, another speaks of It as a wonder, another hears of It as a wonder. Yet, having heard, none understands It at all.

dehī nityamavadhyo 'yaṁ dehe sarvasya bhārata I tasmātsarvāni bhūtāni na tvaṁ śocitumarhasi II 2.30

2.30 O Bhārata, this that dwells in the body of everyone can never be destroyed; do not grieve for any creature.

svadharmamapi cāvekṣya na vikampitumarhasi I dharmyāddhi yuddhācchreyo'nyat kṣatriyasya na vidyate II 2.31

2.31 You should look at your own responsibility [svadharma] as a kṣatriya. There is nothing higher for a kṣatriya than a righteous war. You ought not to hesitate.

yadṛcchayā copapannaṁ svargadvāramapāvṛtam I sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam II 2.32 2.32 O Pārtha, happy indeed are the kṣatriyas who are called to fight in such a battle without seeking. This opens for them the door to heaven.

atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi I tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi II 2.33

2.33 If you will not fight this righteous war, then you will incur sin having abandoned your own responsibility [svadharma], and you will lose your reputation.

akīrtiṁ cāpi bhūtāni kathayiṣyanti te'vyayām I saṁbhāvitasya cākīrtir maraṇādatiricyate II 2.34

2.34 People too will remember your everlasting dishonor and to one who has been honored, dishonor is worse than death.

bhayādraṇāduparataṁ maṁsyante tvāṁ mahārathāḥ I yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam II 2.35

2.35 The great generals will think that you have withdrawn from the battle because you are a coward. You will be looked down upon by those who had thought much of you and your heroism in the past.

avācyavādāṁśca bahūn vadiṣyanti tavāhitāḥ I nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim II 2.36

2.36 Many unspeakable words would be spoken by your enemies reviling your power. Can there be anything more painful than this?

hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm I tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ II 2.37

2.37 Slain, you will achieve heaven; victorious, you will enjoy the earth. O Kaunteya (son of Kuntī), stand up determined to fight.

sukhaduḥkhe same kṛtvā lābhālābhau jayājayau I tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi II 2.38

2.38 Pleasure and pain, gain and loss, victory and defeat–treat them all the same. Do battle for the sake of battle and you shall incur no sin.

eṣā tebhihitā sānkhye buddhiryoge tvimāṁ śṛṇu I buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi II 2.39

2.39 Thus far, what has been taught to you concerns the wisdom of Sāṅkhya. Now, listen to the wisdom of yoga [buddhiyoga]. Having known this, O Pārtha, you shall cast off the bonds of action.

nehābhikrama-nāśo 'sti pratyavāyo na vidyate I svalpamapyasya dharmasya trāyate mahato bhayāt II 2.40

2.40 There is no wasted effort or dangerous effect in this path of yoga. Even a little knowledge of this, even a little practice of this dharma, protects and releases one from very great fear.

vyavasāyātmikā buddhir ekeha kurunandana I bahuśākhā hyanantāś ca buddhayovyavasāyinām II 2.41

2.41 Joy of the Kurus, on this path (of yoga), the intelligence is resolute with a single-pointed determination. Thoughts of the irresolute are many, branched and endlsess.

yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ I vedavādaratāḥ pārtha nānyadastīti vādinaḥ II 2.42

kāmātmānaḥ svargaparā janmakarmaphalapradām I kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati II 2.43

2.43 Men of little knowledge, who are very much attached toeulogizing the flowery words of the Vedas, O Pārtha, argue that, 'there is nothing else'; these advocates of Vedas (vādīna) look upon and recommend various fruitful actions for elevation to heavenly planets, resulting in high birth, power, and so forth. Thus being desirous of sense gratification and opulent life, they say that there is nothing more than this to living.

bhogaiśvarya-prasaktānāṁ tayāpahṛtacetasām I vyavasāyātmikā buddhiḥ samādhau na vidhīyate II 2.44

2.44 Those whose minds are attached to sense pleasures and lordship, who are diverted by such teachings, for them, the determination for steady meditation and samādhi, fixed intelligence does not happen.

traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna I nirdvandvo nityas-attva-stho niryogakṣema ātmavān II 2.45

2.45 O Arjuna! Be you above the three guṇas (attributes) that the Vedas deal in: free yourself from the pairs-of-opposites and be always in satva (goodness), free from all thoughts of acquisition (yoga) or preservation (kṣema), and be established in the Self.

yāvānartha udapāne sarvataḥ saṁplutodake I tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ II 2.46

2.46 The Brāhmaṇa (sage), who has known the Self, has little use for the vedic scriptures, as these are like a pool of water in a place that is already in flood, overflowing with a great water reservoir.

karmaṇyevādhikāraste mā phaleṣu kadācana I mā karmaphalaheturbhūr mā te saṅgo 'stvakarmaṇi II 2.47

2.47 You have a right only to work, but never to the fruits (outcome) of action. Never let the fruit of action be your motive; and never let your attachment be to inaction.

yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya I siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate II 2.48

2.48 O Dhanañjaya! Do your actions dropping all attachment to the outcome, being centered and complete in Yoga. Be balanced in success and failure. Such evenness of mind is Yoga.

dūreṇa hyavaraṁ karma buddhiyogād dhanañjaya I buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ II 2.49

2.49 O Dhanañjaya, beyond the action with selfish motive is Yoga (of action) in wisdom [buddhiyoga]. Wretched are those whose motive is the fruit (outcome); Surrender yourself fully to the wisdom of completion.

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte I tasmādyogāya yujyasva yogaḥ karmasu kauśalam II 2.50

2.50 Endowed with the wisdom of evenness of mind, move away from both good and evil deeds in this life. Devote yourself to yoga. Authenticity in action is yoga.

karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ I janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam II 2.51

2.51 The wise, having abandoned the outcome of their actions and possessed of knowledge of completion, are freed from the cycle of birth and death. They go to the state that is beyond all sorrow.

ì yadā te mohakalilaṁ buddhirvyatitariṣyati I tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca II 2.52

2.52 When your wisdom takes you beyond delusion, you shall be indifferent to what has been heard and what is yet to be heard.

śrutivipratipannā te yadā sthāsyati niścalā I samādhāvacalā buddhis tadā yogamavāpsyasi II 2.53

2.53 When you are not confused by what you have heard and your wisdom stands steady and unmoving in the Self, you shall attain Self–realization.

arjuna uvāca

sthitaprajñasya kā bhāṣā samādhisthasya keśava I sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim II 2.54

2.54 O Keśava! What is the description of one who stays in the space of completion in present moment and is merged in the restful awareness of truth and wisdom? How does one of steady wisdom speak, how does he sit, how does he walk?

śrībhagavānuvāca prajahāti yadā kāmān sarvānpārtha manogatān I ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate II 2.55

2.55 Śrī Bhagavān says: O Pārtha, a man who casts off completely all the desires of the mind and is satisfied in the Self by the Self, He is said to be Sthitaprajña, one of steady wisdom in completion.

duḥkheṣv anudvigna-manāḥ sukheṣu vigataspṛhaḥ I vītarāgabhayakrodhaḥ sthitadhīrmunirucyate II 2.56

2.56 He whose mind is not disturbed by adversity and who, in prosperity, does not go after other pleasures, he who is free from attachment, fear or anger is called a sage of steady wisdom.

yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham I nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā II 2.57

2.57 His wisdom is fixed who is everywhere without attachment, meeting with anything good or bad and who neither rejoices nor hates.

yadā saṁharate cāyaṁ kūrmo 'ṅgānīva sarvaśaḥ I indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā II 2.58

2.58 As the tortoise withdraws its limbs from all sides, when a person withdraws his senses from the sense-objects, his wisdom becomes steady in completion.

viṣayā vinivartante nirāhārasya dehinaḥ I rasavarjaṁ raso'pyasya paraṁ dṛṣṭvā nivartate II 2.59

2.59 From the body, the sense objects turn away, but the desires remain; his desires also leave him on seeing the Supreme.

yatato hyapi kaunteya puruṣasya vipaścitaḥ I indriyāṇi pramāthīni haranti prasabhaṁ manaḥ II 2.60

2.60 O Kaunteya (son of Kuntī), the turbulent senses carry away the mind of a wise man, though he is striving to be in control.

tāni sarvāṇi saṁyamya yukta āsīta matparaḥ I vaśe hi yasyendriyāṇi tasya prajñāpratiṣṭhitā II 2.61

2.61 Having restrained them all, he should sit steadfast, intent on Me. His mind is steady in the present whose senses are under control.

dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate I saṅgātsañjāyate kāmaḥ kāmātkrodhobhijāyate II 2.62

2.62 When a man thinks of objects, it gives rise to attachment for them. From attachment, desire arises; from desire, anger is born.

krodhād bhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ I smṛtibhraṁśād buddhināśo buddhināśātpraṇaśyati II 2.63

2.63 From anger arises delusion, from delusion, loss of memory, from loss of memory, the destruction of discrimination, from destruction of discrimination, he perishes.

rāgadveṣaviyuktaistu viṣayānindriyaiścaran I ātmavaśyairvidheyātmā prasādamadhigacchati II 2.64

2.64 The self-controlled man, moving among objects with his senses under control, free from both attraction and repulsion, attains peace.

ì

prasāde sarvaduḥkhānāṁ hānirasyopajāyate I prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate II 2.65 2.65 All pains are destroyed in that peace, for the intellect of the tranquil-minded soon becomes steady.

nāsti buddhirayuktasya na cāyuktasya bhāvanā I na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham II 2.66

2.66 A person not in self awareness cannot be wise or happy or peaceful. How can there be happiness to one without peace?

indriyāṇāṁ hi caratāṁ yanmano 'nuvidhīyate I tadasya harati prajñāṁ vāyurnāvamivāmbhasi II 2.67

2.67 He loses his awareness of the present moment when his mind follows the wandering senses, just as the wind carries away a boat on the waters.

tasmādyasya mahābāho nigṛhītāni sarvaśaḥ I indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā II 2.68

2.68 O Mahābāho (mighty-armed one), his knowledge is therefore steady whose senses are completely detached from sense objects.

yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī I yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ II 2.69

2.69 The self–controlled man lies awake in that which is night to all beings. That in which all beings are awake is the night for the sage who sees.

āpūryamāṇ amacala-pratiṣṭhaṁ samudramāpaḥ praviśanti yadvat I tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī II

2.70

2.70 Just as all waters enter the ocean, he attains peace into whom all desires enter, which when filled from all sides, remains unmoved; not the desirer of desires.

vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ I nirmamo nirahañkāraḥ sa śāntimadhigacchati II 2.71

2.71 The man who moves about abandoning all desires, without longing, without the sense of I and mine, attains peace.

eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati I thitvāsyāmantakāle'pi brahmanirvāṇamṛcchati II 2.72

2.72 O Pārtha, this is the state of Brahman, Brāhmī-sthiti; none is deluded after attaining this. Even at the end of life, one attains Brahmanirvāṇa, oneness with Brahman when established in this state.

iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde sāṅkhya yogo nāma dvitīyo'dhyāyaḥ II

In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, the Supreme Absolute, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is the second chapter named, Sāṅkhya Yogaḥ, 'The Yoga of Knowledge of Completion.'

I t is here that we enter into the real Gītā. It is from here that Bhagavān or God, Nārāyaṇa starts speaking Gītopaniṣad into the listening of Nara Arjuna, and through Arjuna into the listening of the whole of humanity. Until now Kṛṣṇa was speaking as Vāsudeva Kṛṣṇa, but it is only from here that Kṛṣṇa sings as Parabrahma Kṛṣṇa, in His divine state as Bhagavān, the universal Kṛṣṇa.