by Narayana Gosvami | 2013 | 327,105 words
The Bhagavad-gita Verse 2.2, English translation, including the Vaishnava commentaries Sarartha-varsini-tika, Prakashika-vritti and Rasika-ranjana (excerpts). This is verse 2 from the chapter 2 called “Sankhya-yoga (Yoga through distinguishing the Soul from the Body)”
Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.2:
श्री भगवान् उवाच–
कुतस् त्वा कश्मलम् इदं विषमे समुपस्थितम् ।
अनार्य-जुष्टम् अस्वर्ग्यम् अकीर्त्ति-करम् अर्जुन ॥ २ ॥
śrī bhagavān uvāca–
kutas tvā kaśmalam idaṃ viṣame samupasthitam |
anārya-juṣṭam asvargyam akīrtti-karam arjuna || 2 ||
śrī-bhagavān uvāca–Śrī Bhagavān said; kutaḥ–whence?; tvā–to you; kaśmalam–delusion; idam–this; viṣame–in these adverse circumstances; samupasthitam–come; anārya–by one who is not on the path of spiritual advancement; juṣṭam–practised; a-svargyam–does not lead to heaven; a-kīrtti–infamy; karam–the cause of; arjuna–O Arjuna.
Śrī Bhagavān said: O Arjuna, what is the cause of your delusion at this crucial hour? This is not at all proper for an Āryan. It will neither enhance your reputation nor lead you to the heavenly planets.
Commentary: Sārārtha-Varṣiṇī Ṭīkā
In this Second Chapter, Bhagavān Śrī Kṛṣṇacandra delineates the symptoms of liberated persons. He removes the darkness caused by lamentation and delusion by first giving the wisdom to discriminate between matter and spirit (the self).
Kaśmalam means ‘delusion’, viṣame means ‘at this crucial moment’ or ‘at the crisis of battle’, kutaḥ means ‘what is the cause?’ And upasthitam means ‘it has taken shelter in you’. The word anārya-juṣṭam implies that this action would not be appreciated by noble, or respectable, persons, and asvargyam-akīrti-karam means that this action is unfavourable for the attainment of both mundane and transcendental happiness.
Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti
Dhṛtarāṣṭra was pleased to know that even before the battle began, religious sentiments had suddenly awakened within Arjuna’s heart. Arjuna was expressing aversion to facing the battle, by adhering to the principle of non-violence, which he considered the supreme form of religion (ahiṃsā paramo dharmaḥ). Dhṛtarāṣṭra deliberated as follows: “It would be greatly fortuitous for us if this battle does not take place, because my sons would then be permanent sovereigns of the kingdom, without any obstacle.” However, he still inquired as to what happened next.
Sañjaya, who was endowed with fine intelligence, could understand Dhṛtarāṣṭra’s inner motive; thus he very expertly detected the inference of the blind king and crushed his hopes. He said, “Even after seeing Arjuna in such a condition, Bhagavān Śrī Kṛṣṇa has not neglected him. Rather, He will instill into the heart of Arjuna that same natural propensity to subdue the miscreants with which He subdued the miscreant Madhu and other demons, and through Arjuna, He will arrange the death of all your sons. Therefore, do not harbour any hope of attaining the kingdom without a battle.”
Sañjaya continued describing to Dhṛtarāṣṭra the statements of Śrī Kṛṣṇa. “To fight is the nature and religious duty of the kṣatriya class. Why, at this time of battle, are you becoming averse to your prescribed duty? By engaging in this battle, liberation, the heavenly planets and fame will be attained. To refuse to fight a religious war, as is the practice of non-Āryans, or uncivilized persons, is unfavourable for achieving these higher attainments. Furthermore, it destroys material happiness and fame.”