Sankhya Yoga Second Chapter -(Sri Krishnarajuna-dialogue about Arjuna’s cowardice)
- 1 Sankhya Yoga Second Chapter -(Sri Krishnarajuna-dialogue about Arjuna’s cowardice)
- 1.0.1 Click here – Importance of Srimad Bhagavad Gita
- 1.0.2 (Subject of statistics) Sankhya Yoga Second Chapter
- 1.0.3 Click here – Importance of Srimad Bhagavad Gita
- 1.0.4 Hanuman ji did these 9 major works in Lanka
- 1.0.5 (Representation of the need to wage war according to Kshatriya religion) Sankhya Yoga Second Chapter
- 1.0.6 (Subject of Karmayoga) Sankhya Yoga Second Chapter
- 1.0.7 Famous 10 things from Shrimad Bhagwadgita Katha
- 1.0.8 Famous 10 things from Shrimad Bhagwadgita Katha
- 1.0.9 (Signs and status of a stable male) Sankhya Yoga Second Chapter
- 1.0.10 Click here – The best friendship Stories of 2021
- 1.0.11 Click here – Arjunavishad Yoga first chapter Shrimad Bhagavad Gita
Sankhya Yoga Second Chapter Srimad Bhagavad Gita -Sanjay said – Lord Madhusudan said this word to that Arjuna, filled with compassion and full of tears and bereaved with tears. Shree Bhagwan said – O Arjuna! For what did you get this fascination in this untimely? Because neither it is attracted by great men, nor is it going to give heaven nor is it going to perform fame.
Therefore, O Arjun! Do not get impotence, you do not find it appropriate. Hey hey Leave the insignificant weakness of the heart and stand up for war.
Arjun said – Hey Madhusudan! How will I fight arrows against Bhishma Pitamah and Dronacharya in the battlefield? Because hey Arisudan! Both of them are venerable.
Therefore, by not killing these noble masters, I consider eating food for alms in this world also beneficial, because even after killing the gurus, I will only enjoy the meaning and lusts of blood and blood in this world.
We do not even know whether to fight or not to fight for us – which of these two is the best, or do not even know that we will win them or we will win them. And those whom we do not even want to live by killing, they are the sons of our soulful Dhritarashtra, standing against us.
Click here – Importance of Srimad Bhagavad Gita
Therefore, having a temperament-prone nature and fascinated by religion, I ask you that whatever means are beneficial for me, say to me because I am your disciple, so educate me in your shelter.
For even though I have found the perfect, rich and prosperous kingdom in the land, and the master of the gods, I do not see the remedy that can remove the mourning of my senses.
Sanjay said – Hey Rajan! Saying this to Arjuna Antaryami Shri Krishna Maharaj, who won sleep, then went silent by saying ‘I will not fight’ with Shri Govind.
Hey Bharatvanshi Dhritarashtra! The intercessor Shri Krishna Maharaj mourned between the two armies and said this word with a laugh to that Arjuna.
(Subject of statistics) Sankhya Yoga Second Chapter
Mr. Lord said, O Arjuna! Thou mourn not for mourning men and say the words of the wise men, but for those whose souls have gone, and for those whose souls have not gone, mourners do not grieve.
Neither is it that I was not there in a period, you were not there or these were not king people, nor is it that we will not live beyond this.
Just as there is infancy, youth and old age in this body of the soul, so is the attainment of another body, a patient of patience is not fascinated in that matter.
Hey Kuntiputra! The coincidence of the senses and subjects giving winter-heat and pleasure-sorrow is origin-destroying and perishing, hence, O India! You bear them.
Because hey man best! A patient who considers sadness and happiness alike does not disturb these senses and subjects, he is worthy of salvation.
The absolute object does not have power and there is no lack of truth. Thus both of these elements have been seen by philosopher men.
You know him who is immaterial, through which this whole world is visible. No one is able to destroy this imperishable.
Click here – Importance of Srimad Bhagavad Gita
All these bodies of this ineffective, irrational, perpetual soul are called perishable, hence O Bharatvanshi Arjuna! You fight
Those who consider this soul to be a murderer and those who believe it to be dead, them do not know because this soul does not actually kill anyone nor is killed by anyone.
This soul is neither born nor dies in any period, nor is it going to be born again and again because it is unborn, continual, eternal and archaic, it is not killed even when the body is killed.
O separation son Arjun! The man who knows this soul as perishable, continual, unborn and unsparing, how does the man kill whom and kill whom?
Just as a man renounces old clothes and accepts other new clothes, similarly the person renounces the old body and acquires other new bodies.
We cannot cut this soul with weapons, it cannot burn it with fire, it cannot burn it and cannot dry air.
Because this soul is good, this soul is inedible, unknowable, and undoubtedly indecisive, and this soul is eternal, omnipresent, immovable, stable and eternal.
This soul is avyakt, this soul is indestructible and this soul is said to be disorderly. O Arjun! Knowing this soul as mentioned above, you are not able to grieve, that is, it is not appropriate to grieve you.
But if you consider this soul to be born forever and to die forever, then also, O Lord! You are not worthy to grieve like this.
Because according to this belief, the death of the born is certain and the birth of the dead is certain. Also, you are not worthy to grieve in this unsaid subject.
Hey Arjun! All the creatures were invincible before birth and are going to be undiscovered even after death, only appear in the middle, then in such a situation what to mourn?
Only one great man looks at this soul as a wonder, and in the same way another great man describes its element as a wonder and another officer only listens to it as a surprise and some even hear it and do not know it.
Hey Arjun! This soul is always in everyone’s body (which cannot be killed). Because of this, you are not able to grieve for all beings.
(Representation of the need to wage war according to Kshatriya religion) Sankhya Yoga Second Chapter
And even seeing your religion, you are not afraid, that is, you should not fear because there is no more welfare duty for Kshatriyas than religious warfare.
Hey Parth! The fortunate Kshatriyas find this kind of war as the doorway to the heavens that were received and opened automatically.
But if you do not do this religious war, you will gain sin by losing your religion and fame.
And all the people will also declare your long-lived disgrace and for an honorable man, the disgrace is more than death.
And in whose eyes you will be very honored and now you will get the smallness, those great people will consider you removed from the war due to fear.
Your enemies will condemn your power and say many unacceptable words to you, what will be more sad than that?
Either you will get to heaven by being killed in battle or you will enjoy the kingdom of earth by winning in the battle. For this reason, O Arjun! You stand up for battle and decide.
Treating Jai – defeat, profit and loss and happiness and sorrow as equal, then get ready for war, in this way you will not get in by fighting.
(Subject of Karmayoga) Sankhya Yoga Second Chapter
Hey Parth! This wisdom has been said about knowledge for you and now you can hear it in the subject of Karmayoga (see its elaboration in the commentary of verse 3). Listen to the subject of wisdom – you will relinquish the bond of karma, that is, all the time. Will destroy
In this Karmayoga, the beginning means that there is no destruction of the seed and there are no reverse faults, but even a little means of religion in this Karmayoga form, birth-death form protects us from great fear.
Hey Arjun! In this Karmayoga, there is only one surety intellect, but the intellects of unscrupulous people with unstable thoughts are certainly very different and eternal.
Hey Arjun! Those who are attuned to the pleasures, who love the Karmaphal’s fans in the Vedavakas, in whose intellect the heaven is the only attainable thing and which is no other thing than the heavens – they are to say, they are indiscriminate like this The Pushpit
that is to say, a beautiful speech, which gives birthright and results, and describes many different kinds of actions for the attainment of enjoyment and opulence, by the voice whose mind is taken away, which is enjoyment And they are very enamored in the opulence, the divine wisdom of those men is not there.
Hey Arjun! The Vedas are the acts of all the three gunas in the above manner, rendering all the pleasures and their means, so you are devoid of those pleasures and their means, devoid of joy and shocking duality
Yoga situated in the continent of the divine (name of attainment of the unseen ‘Yoga ‘Is.) Kshyam (The name of the protection of the object received is’ Kshyam’). The one who is unwilling and the independent conscience should be.
On getting the complete reservoir from all sides, the purpose of human being remains in the small reservoir, the Brahmin who knows Brahm from the element has the same purpose in all the Vedas.
You have the right to act, never in its fruits. Therefore, you are not interested in the fruits of your actions and do not have any attachment in not doing your actions.
Hey Dhananjay! By abandoning attachment and having the same intelligence in accomplishment and imperfection, by doing the duty deeds that are situated in yoga, equanimity (whatever is the act to be done, in its completion and absence, and to be equitable in its fruits is ‘Samrat). ) Itself is called yoga.
In this form of Buddhism, the deeds performed are extremely low. Therefore, O Dhananjay! You should find the means of protection in your intellect, that is, take the shelter of Buddha Yoga because you are very poor to produce fruit.
The enlightened man renounces both virtue and sin in this world, that is, he is freed from them. With this, you should be able to get into the equanimity form of yoga, this equanimity form is the skill in deeds, that is, the remedy to get rid of the bondage.
Because by renouncing the fruit arising out of knowledgeable deeds with wisdom, you are free from the bondage of birth and attain the absolutist ultimate position.
In the time when your intellect will well cross the moharuppi swamp, at that time you will listen and get disinterest from all the pleasures related to this folk and the hereafter.
When your intellect is distracted by listening to the words of the way, when your intellect will be fixed and fixed in the divine, then you will achieve yoga, that is, your divine will be constantly coincidental.(Sankhya Yoga Second Chapter)
(Signs and status of a stable male) Sankhya Yoga Second Chapter
Arjun said – Hey Keshav! What is the symptom of a man of immobility attained by God located in a trance? How does that stable man speak, how he sits and how he walks?
Lord said – O Arjuna! In the period when this man abandons all the desires situated in the mind very well and remains satisfied with the soul in the soul, in that period he is called Sithaprajna.
On the attainment of sorrows, which does not have a feeling in the mind, it is completely uninterested in the attainment of happiness and whose raga, fear and anger have been destroyed, it is called Muni Stabuddhi.
A man who is affectionate everywhere is not happy and does not get pleasure in receiving that auspicious or inauspicious thing, his intellect is stable.
And as the tortoise covers its organs from all sides, similarly when this man removes all the senses from the senses, his intellect is stable (should be understood).
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Only the subjects who do not accept the subjects by the senses are retired, but the attachment that resides in them is not retired. Even the attachment of a man with this status is retired by interviewing the divine.
Hey Arjun! Due to the absence of attachment, these senses with a primal nature diligently kill the mind of a wise man.
That is why the seeker should be mindful of having those entire senses subdue and sitting in meditation because the intellect of the man whose senses are subject becomes constant.
The man who thinks about the subjects becomes obsessed with those subjects, the desire of those subjects arises from attachment and anger arises due to the disturbance in the desire.
Anger causes a very foolish feeling, a foolish feeling causes confusion in the memory, an illusion in the memory destroys the intellect.
that is the knowledge power and this person falls from his position due to the destruction of the intellect.
But the seeker with inner conscience under himself gets the pleasure of conscience by wandering in the subjects by the subordinate, non-hating senses.
When there is the happiness of conscience, there is a lack of complete sorrows and soon the intellect of that happy karma yogi is removed from all sides and becomes completely stable in one divine being.
A man with a non-living mind and senses does not have a definite intellect and that inattentive person’s conscience does not even have emotion and an emotionless person does not get peace and how can a peaceless person get happiness?
Because as the boat takes the air in the water.
so does the sense of mind with the senses wandering among the subjects.
the same senses take away the wisdom of this fit man.
That’s why my dear! The wisdom of a man whose senses are indulged in all matters of the senses is constant.
For all beings, which is like night.
the enlightened yogi awakens in the attainment of bliss in the form of eternal knowledge
and for the mortal who attains the perishable earthly pleasure.
it is like night for the sage who knows the essence of God.
Just as the waters of many rivers end up in a sea of perfect
immovable reputation from all sides without disturbing them
similarly all the pleasures which enter into the enlightened man without causing any disorder.
are the same male Receives, does not want to enjoy.
A man who abandons all his desires becomes motherless
egoless and unmoved wanders in peace, that is, he is in peace.
Hey Arjun! This is the position of the man who has attained Brahman.
the yogi never gets fascinate by getting it and even in the end
Brahmananda is attained by being situated in this Brahmi position. (Sankhya Yoga Second Chapter)
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