GITA-GEET Chapter 2 (10-19) गीता-गीत द्वितीय-अध्याय श्लोक(10-19)


 जीवन प्रबंधन निर्देशिका गीता 

GITA-GEET (गीता-गीत )

GITA-GEET Chapter 2 (10-19)

गीता-गीत द्वितीय-अध्याय श्लोक(10-19)


दोनों सेनाओं मध्य वहां करते विषाद अर्जुन से तब |

                हंसते-हंसते जो वचन कहे भारतवंशी! वह सुनलो अब||2-10||

प्रथम संदेश- वर्त्तमान में रहो (Be in Present)

    जो नहीं शोक-करने-लायक, करते तुम शोक उन्हीं के प्रति|

    विद्वानों जैसा बोल रहे बिन समझे क्या उनकी सम्मति ||

   जो बीत गया,   आने वाला क्या,    पंडित शोक नहीं करते |

                   वे वर्तमान में  ही जीते,      और   तदनुसार  आगे  बढ़ते ||2-11||


निर्भय व निश्चिन्त हो (Be fearless Nothing to worry)

   था नहीं कदाचित ऐसा मैं तुम सब नृपगण नहिं रहे कहीं|

                 होगा भी न ऐसा इससे आगे, भविष्य में      हम रहें नहीं||2-12||

    जीवात्मा के हित शरीर में ज्यों किशोर, यौवन, बृद्धापन|

              वैसे ही अन्य देह प्राप्ति फिर धीर पुरुष क्यों मोहे मन ||2-13||


व्यथित न हो सम रहो (Remain calm and composed)

        शीत-ताप सुख-दुःख, तो विषयों से इन्द्रिय स्पर्श के कारण |

                  आना जाना है क्षण-भंगुर  अर्जुन! सहना, उचित निवारण ||2-14||

        पुरुष-श्रेष्ठ! विषयों से इन्द्रिय स्पर्श, न जिनको करें ब्यथित |

                          सम होजाते  सुख-दुःख में सदैव वह योग्य निरंतर अमृत हित ||2-15||

सत्यं शिवम् सुन्दरम (Truth prevails)       

        जो सत्य वही अस्तित्व में भी, है असत्य का अस्तित्व नहीं|

                              दोनों का    तत्वदर्शियों के  द्वारा        परखा     निष्कर्ष यही ||2-16 ||

           जिससे है सारा जगत व्याप्त,       आत्मा को अविनाशी जानो|

                           इस नाश-रहित के विनाश को,     है समर्थ कोई     मत मानो||2-17 ||


            सफलता हित संघर्ष करो (Struggle for success)

           अविनाशी, नित्य, व अप्रमेय,   जीवात्मा का ही तो यह तन |

                           है नाशवान,     अब   इसीलिये उठ युद्ध करो तुम हे अर्जुन ||2-18||

    इस आत्मा को जो मरने, और मारने वाला  मान रहे  |

                     यह कभी न मरती, और मारती, दोनों सत्य न जान रहे||2-19||

Krishna addressed these words to sorrowing Arjun, as if laughing at him, in the midst of two armies.(2-10)

O Arjuna! You grieve over those who should not be grieved for and yet speak like learned. Wise men do not think and grieve for that were in past or for that yet to come. It means wise men always try to be in present only, and take further action according to that only.(2-11) .

In fact there was never a time when I was not, or when you or these kings were not there. Nor is it a fact that hence after we shall all cease to be. Lord Krishna speaks about the continuity of the soul. (2-12).

The embodied body (Jivatma) passes through the stages childhoodhood, youth, old age attributed to the soul (Jivatma) through this body.The same way it attains another body. So also there is no interruption by death in the continuity of the soul and after death is yet another stage where he enters another body. The men having patience are not at all distressed about it. (2-13).

Happiness, sorrow, heat, cold – these are experienced when sense-organs come in contact with objects of respective sense organs. Since this contact has a beginning as well as an end, these experiences are not everlasting. None of these will stay forever, therefore endure them courageously.  One must face them bravely without getting either attached or dejected to these temporary experiences (2-14).

O personage Arjuna! the person of patience to whom pains and pleasure are alike and who is not tormented by these contacts of sense organs with the respective objects, become eligible for immortality. (2-15).

The unreal has no existence, and the real never ceases to be. Evil is unreal. This phenomenal world of names and forms is ever changing. Hence it is also of unreal nature. ‘The real,’ that is, the self, can never cease to be. Non-existence is the real nature of the body which is in itself insentient, ever-changing and perishable. Existence (i.e., imperishableness) is the real nature of the self, which is sentient.  (2-16).

Know that which pervades the entire body is indestructible ‘Atma’. No one is able to destroy the imperishable soul (2-17)

 Know that alone to be imperishable which pervades to this universe; for no one has power to destroy this indestructible substance. Therefore, O Great Indian Arjun! fight this battle (2-18).

One who considers this soul to be capable of killing and he who takes as killed, both are ignorant. The soul neither kills, nor is killed (2-19)



Krishna explained Arjuna the knowledge of right values of life. He started to define from what a normal person generally thinks and what is the reality to clarify his misconception.  It cleared his delusion and set his thinking right. He directs Arjuna to rise over his weaker emotion and fulfill his obligation as a warrior.

The Gita is the world’s foremost school of self-management and enables us to be successful and happy. A few points of learning from these shlokas of Gita are as follows:

  • Be in present: Intelligent persons never worry about things happened in the past or likely to occur in future. One has to learn to be happy now in the present; This is smart living. One has to bring in the power of `being’ and not get lost to the power of `becoming’. Mind is just a flow of thoughts. Thoughts, most of the time, prevent you from experiencing the moment. What appears as thinking is nothing but an association of past thoughts, and foolish projections into the future with some hope of peace or fear of uncertain imagination. Life’s existence or the root is in the present, and not in flying with the thoughts of the past or imagining an illusory future.
  • Be fearless: We all are everlasting soul. Nobody can make any harm to it. So there is nothing to be scared of.
  • Evil has no absolute existence of its own: The Bhagavad Gita says: “The good will never perish; evil can never exist”. Evil doesn’t exist as a separate entity; it is only an appearance. As such, it has only a relative, not absolute, existence. Just as darkness does not have an existence; it is not an entity or a substance but only a lack of light. In the same way, evil is simply lack of goodness.

Gita discards a separate existence for evil and considers evil to be only a relative viewpoint. For example, poison is generally considered to be bad; but it is also good in a certain context: many lifesaving drugs are poisons. Likewise, vitamins may be good, even lifesaving; but consumed in excess they can be fatal.

Therefore, good and evil are only relative. All is an appearance, including evil. And the enormous positive energy generated in you can make you go beyond evil and see the truth as ‘advaita’, as the one non-dual reality.

  • Gita’s concepts have been scientifically proven: Today the scientists also knows there is nothing absolutely good or evil in existence. Everything is relative. Whether it is a poisonous metal such as mercury or lead, or a vitamin, the scientist does not assign any predetermined moral value to it. He just knows them as they are; that they are useful in different places for different purposes. Usage alone makes something good or bad. Therefore, Gita’s approach to evil, as well as its concept of divinity, is consistent with scientific thought.
  • Struggle for success: Self (soul) can never be killed. So, nothing to worry. Struggle for success.


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