Exam verses.doc

7/30/2019 Exam verses.doc

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(a)Lord uses different words to describe Arjunas compassion.(Optional)(2.3)

klaibya m sma gama prthanaitat tvayy upapadyate

kudra hdaya-daurbalyatyaktvottiha parantapa

klaibyamimpotence; m smado not; gamatake to; prthaOson of Pth; nanever; etatthis; tvayiunto you; upapadyateisbefitting; kudrampetty; hdayaof the heart; daurbalyamweakness; tyaktvgiving up; uttihaget up; param-tapaOchastiser of the enemies.

O son of Pth, do not yield to this degrading impotence. Itdoes not become you. Give up such petty weakness of heartand arise, O chastiser of the enemy.

(b) Arjuna surrenders to Krsna. (2.7)

krpaya-doopahata-svabhvapcchmi tv dharma-sammha-cetyac chreya syn nicita brhi tan me

iyas te 'ha dhi m tv prapannam

krpayaof miserliness; doaby the weakness; upahatabeing

afflicted; sva-bhvacharacteristics; pcchmiI am asking; tvmunto You; dharmareligion; sammhabewildered; cetin heart;

yatwhat; reyaall-good; sytmay be; nicitamconfidently;brhitell; tatthat; meunto me; iyadisciple; teYour; aham

I am; dhijust instruct; mmme; tvmunto You; prapannamsurrendered.

Now I am confused about my duty and have lost all composurebecause of miserly weakness. In this condition I am asking You to tell

me for certain what is best for me. Now I am Your disciple, and a soulsurrendered unto You. Please instruct me.

(c) Bhagavad-gita in actuality starts (Lord starts teaching Arjuna of notbeing learned).(2.11)

r-bhagavn uvcaaocyn anvaocas tva

praj-vd ca bhase

gatsn agats cannuocanti pait


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rbhagavn uvcathe Supreme Personality of Godhead said;aocynnot worthy of lamentation; anvaocayou are lamenting;tvamyou; prajvdnlearned talks; caalso; bhasespeaking; gatalost; asnlife; agatanot passed; asnlife; caalso; nanever; anuocantilament; paitthe learned.

The Supreme Personality of Godhead said: While speakinglearned words, you are mourning for what is not worthy ofgrief. Those who are wise lament neither for the living nor forthe dead.

(d) Lord and living entity are eternal and never merge (defeatsMayavada conception of oneness of soul and Supreme Lord). (2.12)

na tv evha jtu nsana tva neme jandhipna caiva na bhaviymasarve vayam ata param

nanever; tubut; evacertainly; ahamI; jtuat any time; nadidnot; samexist; nanot; tvamyou; nanot; imeall these; jana-adhipkings; nanever; caalso; evacertainly; nanot;bhaviymashall exist; sarve vayamall of us; ata paramhereafter.

Never was there a time when I did not exist, nor you, nor allthese kings; nor in the future shall any of us cease to be.

(e)Practical way we can perceive the eternal nature of the soul andthe temporary nature of the body in day-to-day life. (The verse onwhich Srila Prabhupada has given the second most lectures). (2.13)

dehino 'smin yath dehekaumra yauvana jar

tath dehntara-prptirdhras tatra na muhyati

dehinaof the embodied; asminin this; yathas; dehein thebody; kaumramboyhood; yauvanamyouth; jarold age; tathsimilarly; deha-antaraof transference of the body; prptiachievement; dhrathe sober; tatrathereupon; nanever;muhyatiis deluded.

As the embodied soul continuously passes, in this body, fromboyhood to youth to old age, the soul similarly passes into


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another body at death. A sober person is not bewildered bysuch a change.

(f) Reality of happiness and distress in this verse (2.14)

mtr-spars tu kaunteyatoa-sukha-dukha-d

gampyino 'nitysts titikasva bhrata

mtrsparsensory perception; tuonly; kaunteyaO son ofKunt; tawinter; uasummer; sukhahappiness; dukhaandpain; dgiving; gamaappearing; apyinadisappearing;anitynonpermanent; tnall of them; titikasvajust try totolerate; bhrataO descendant of the Bharata dynasty.

O son of Kunt, the nonpermanent appearance of happinessand distress, and their disappearance in due course, are likethe appearance and disappearance of winter and summerseasons. They arise from sense perception, O scion of Bharata,and one must learn to tolerate them without being disturbed.

(g) Soul is eternal , never takes birth never dies. (2.20)

na jyate mriyate v kadcinnya bhtv bhavit v na bhya

ajo nitya vato 'ya purona hanyate hanyamne arre

nanever; jyatetakes birth; mriyatedies; veither; kadcitatany time (past, present or future); nanever; ayamthis; bhtvhaving come into being; bhavitwill come to be; vor; nanot;bhyaor is again coming to be; ajaunborn; nityaeternal;vatapermanent; ayamthis; purathe oldest; nanever;hanyateis killed; hanyamnebeing killed; arrethe body.

For the soul there is neither birth nor death at any time. Hehas not come into being, does not come into being, and willnot come into being. He is unborn, eternal, ever-existing andprimeval. He is not slain when the body is slain.

(h) No loss on the path of Krsna consciousness.. (2.40)

nehbhikrama-no 'sti

pratyavyo na vidyatesv-alpam apy asya dharmasya


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tryate mahato bhayt

nathere is not; ihain this yoga; abhikramain endeavoring; naloss; astithere is; pratyavyadiminution; nanever; vidyatethere is; sualpama little; apialthough; asyaof this; dharmasyaoccupation; tryatereleases; mahatafrom very great; bhaytdanger.

In this endeavor there is no loss or diminution, and a littleadvancement on this path can protect one from the mostdangerous type of fear.

(i) Determination of those in Buddhi yoga (2.41)

vyavasytmik buddhirekeha kuru-nandana

bahu-kh hy anant cabuddhayo 'vyavasyinm

vyavasya-tmikresolute in Ka consciousness; buddhiintelligence; ekonly one; ihain this world; kurunandanaObeloved child of the Kurus; bahukhhaving various branches; hi

indeed; anantunlimited; caalso; buddhayaintelligence;avyavasyinmof those who are not in Ka consciousness.

Those who are on this path are resolute in purpose, and theiraim is one. O beloved child of the Kurus, the intelligence ofthose who are irresolute is many-branched.

(j) Determination of those attached to enjoying (2.44)

bhogaivarya-prasaktntaypahta-cetasm

vyavasytmik buddhisamdhau na vidhyate

bhogato material enjoyment; aivaryaand opulence; prasaktnmfor those who are attached; tayby such things; apahta-cetasmbewildered in mind; vyavasya-tmikfixed in determination;buddhidevotional service to the Lord; samdhauin the controlled

mind; nanever; vidhyatedoes take place.


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In the minds of those who are too attached to sense enjoymentand material opulence, and who are bewildered by such things,the resolute determination for devotional service to theSupreme Lord does not take place.

(k) Skill of working without reaction (2.50)

buddhi-yukto jahthaubhe sukta-dukte

tasmd yogya yujyasvayoga karmasu kaualam

buddhiyuktaone who is engaged in devotional service; jahticanget rid of; ihain this life; ubheboth; suktaduktegood andbad results; tasmttherefore; yogyafor the sake of devotionalservice; yujyasvabe so engaged; yogaKa consciousness;karmasuin all activities; kaualamart.

A man engaged in devotional service rids himself of both goodand bad reactions even in this life. Therefore strive for yoga,which is the art of all work.

(l) One who attains these four qualities can alone attain real peace,and if he is situated like this even at the time of death, he can enterinto the kingdom of God. (Optional) (2.72)

e brhm sthiti prthanain prpya vimuhyatisthitvsym anta-kle 'pibrahma-nirvam cchati

ethis; brhmspiritual; sthitisituation; prthaO son ofPth; nanever; enmthis; prpyaachieving; vimuhyatione isbewildered; sthitvbeing situated; asymin this; anta-kleat theend of life; apialso; brahma-nirvamthe spiritual kingdom of God;

cchatione attains.That is the way of the spiritual and godly life, after attainingwhich a man is not bewildered. If one is thus situated even atthe hour of death, one can enter into the kingdom of God.

(a) small well and reservoir of water

yvn artha udapnesarvata samplutodake


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tvn sarveu vedeubrhmaasya vijnata

yvnall that; arthais meant; udapnein a well of water;sarvatain all respects; sampluta-udakein a great reservoir ofwater; tvnsimilarly; sarveuin all; vedeuVedic literatures;brhmaasyaof the man who knows the Supreme Brahman;vijnatawho is in complete knowledge.

All purposes served by a small well can at once be served by agreat reservoir of water. Similarly, all the purposes of theVedas can be served to one who knows the purpose behindthem.

(b) tortoise

yad saharate cyakrmo 'gnva sarvaaindriyndriyrthebhyastasya praj pratihit

yadwhen; saharatewinds up; caalso; ayamhe; krma

tortoise; agnilimbs; ivalike; sarvaaaltogether; indriyisenses; indriya-arthebhyafrom the sense objects; tasyahis; prajconsciousness; pratihitfixed.

One who is able to withdraw his senses from sense objects, asthe tortoise draws its limbs within the shell, is firmly fixed inperfect consciousness.

(c) ocean

(d) boat on waterindriy hi carat

yan mano 'nuvidhyatetad asya harati prajvyur nvam ivmbhasi

indriymof the senses; hicertainly; caratmwhile roaming; yatwith which; manathe mind; anuvidhyatebecomes constantly

engaged; tatthat; asyahis; haratitakes away; prajm


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intelligence; vyuwind; nvama boat; ivalike; ambhasion thewater.

As a strong wind sweeps away a boat on the water, even oneof the roaming senses on which the mind focuses can carryaway a man's intelligence.

(f) changing of clothes along with verse

vssi jrni yath vihyanavni ghti naro 'pari

tath arri vihya jrnyanyni sayti navni deh

vssigarments; jrniold and worn out; yathjust as; vihyagiving up; navninew garments; ghtidoes accept; naraaman; apariothers; tathin the same way; arribodies;

vihyagiving up; jirniold and useless; anynidifferent; saytiverily accepts; navninew sets; dehthe embodied.

As a person puts on new garments, giving up old ones, the soulsimilarly accepts new material bodies, giving up the old anduseless ones.


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