BG CH2 (Introduction) -> Sankhya Yoga – Analysis of matter and spirit by differentiating
Srila Bhakti Vinod Thakur (BVT) gave the name : Content of Gita Summarized
This chapter instructs us in self-realization through an analytical study of the material body and the spirit soul, as explained by the supreme authority, Lord Śrī Kṛṣṇa.
At the end of Ch1, Arjuna has put aside his bow
visṛjya sa-śaraṁ cāpaṁ
śoka-saṁvigna-mānasaḥ
He held his head in his hand and lowered his head. He is śoka-saṁvigna, overwhelmed by sorrow and filled with lamentation and moroseness. Through his actions, Arjuna conveys to Krishna that he will not fight, marking the conclusion of the Vishad Yoga.
Now the second chapter is begins…
The second chapter is named differently by different Acharyas (spiritual teachers). Sankya Yoga is the standard name as it discusses the concepts and analysis of existence into various elements; specifically, matter and spirit in our being as the body and soul. Bhakti Vinod Thakur has named it as “Content of Gita summarized”, as this chapter contains the Gita in a nutshell. Srila Prabhupada also has used that name for the second chapter.
Let us look at the overview of second chapter…
1-10: Arjuna further, expresses his indecision as a reason to avoid more aggressive course of action and refrain from fighting. Krishna is providing various reasons to Arjuna for fighting the battle.
11-30: Krishna advises Arjuna to fight without attachment. He explains that the soul is eternal and having compassion for the temporary body is ignorant and futile. Here, Krishna counters Arjuna’s compassionate argument. Arjuna’s first argument was rooted in compassion for his relatives.
31-38: Krishna introduces the concept of Karma Kanda (the first application of atma jnana) or the knowledge of the self. He emphasizes that individuals are not the body but the eternal soul, and by acting according to Dharma, one can attain an elevated stage. By performing prescribed duties, one can enjoy material desires (Kama and Artha) and even go to Swarga (heaven). Thus, Krishna counters Arjuna’s argument based on enjoyment.
39 onwards: Krishna explains the concept of Nishkama Karma Yoga, the path of selfless action. He counters Arjuna’s argument about sinful reactions by stating that performing actions without attachment which brings no reactions. This is the second application of atma jnana, which is one level higher.
Krishna, further explains that true understanding of Nishkama Karma Yoga whereby the goal is not to go to Swarga; the goal is to transcend material existence and attain eternal spiritual existence. In order to achieve this, one must not be attached to anything material. Hence, Krishna urges Arjuna, to fight with detachment, and there will be no sinful reactions. This counters Arjuna’s argument regarding sinful reactions.
Krishna then speaks from the perspective of a person detached from material possessions. Arjuna inquires about the characteristics of such a detached person, wanting to know more about them. Krishna explains the characteristics of a sthitha-prajna (a person with a steady mind in all circumstances). This section concludes the chapter.
Krishna counters all the three arguments of Arjuna dealing with compassion, enjoyment and fear of sinful reactions. The fourth argument about Kula-kshaya Pransyanti (distraction of family tradition) will be countered in the third chapter.
And the final 5th Argument about indecision which he make in this chapter will be countered by the end of the BG when Arjuna expresses his decision to fight.
02.1-10: Arjuna’s further doubts and surrender
BG 2.1
asru-purnakulekshanam
SYNONYMS
sanjayah uvaca — Sanjaya said; tam — unto Arjuna; tatha — thus; kripaya — by compassion; avishtam — overwhelmed; asru–purna–akula — full of tears; ikshanam — eyes; vishidantam — lamenting; idam — these; vakyam — words; uvaca — said; madhu–sudanah — the killer of Madhu.
TRANSLATION
Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.
“Tam tatha kripayavishtam, unto that person who is that person, the previous chapter ended with the description of Arjuna. Arjuna has sat down, so unto that person, Arjuna, who has sat down, overcome by weakness caused by compassion, asru-purnakulekshanam.
Ekshanam is eyes, purna + akula, full of tears. There were not a few tears; instead, the tears were filling the eyes practically. If we consider the eyes as a container, then the container was overflowing, and tears were coming out.
Vishidantam idam vakyam, vishidantam, he was lamenting at that time, these words…
Uvaca Madhusudanah, so that Lord Madhusudana, He spoke these words.
Since this chapter is on Sankya Yoga, Srila Prabhupada focuses (in this chapter) on the bodily emotions are illusory. In the previous chapter, the focus was on Arjuna’s qualities which Srila Prabhupada was appreciating the positive characteristics of Arjuna. He is thoughtful, he is saintly, he doesn’t want to hurt others. In this way, he is talking about the good qualities of Arjuna, but now he will talk about bodily conceptions. Srila Prabhupada has started with a sutra-like statement: ‘Material compassion, lamentation, and tears are all signs of ignorance of the real self. Compassion for the eternal soul is self-realization.’ Two distinct points Srila Prabhupada is making, which are related, but they are substantially different also.
The first point is ignorance of the real self. When we are ignorant, there is material compassion, lamentation, and tears, which is what Arjuna has exhibited. From where do these three words come? They arise from material compassion, and then there is purnakulekshanam, which refers to tears. These three emotions arise due to the ignorance of the true self. Srila Prabhupada states that they indicate a lack of understanding of the true self. If the true self is known and one wants to be compassionate, then how does one show compassion towards the true self? The answer is by cultivating self-realization.
Compassion for the soul is self-realization, which means a person doesn’t have to be hard-hearted if they want to be spiritually knowledgeable. Instead, they should direct their soft-heartedness in the right direction. When we witness people dying, aging, or facing difficulties, we naturally feel compassion towards them. However, we need to channelize those feelings of compassion properly. The person is suffering, but the root cause of their suffering is the misidentification with the body. While specific causes of suffering need to be addressed, the fundamental cause is ignorance of the soul. This ignorance needs to be countered, and the way to do that is by becoming self-realized.
Therefore, compassion for the self is self-realization. When we chant Hare Krishna, we are being compassionate to ourselves and to others, as it is an act of self-realization. Srila Prabhupada mentions that the word “Madhusudana” is used to indicate that Lord Krishna, who killed the demon Madhu, will also destroy the demons of doubt, indecision, and delusion that have overcome Arjuna.
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