Article CXII: Divine Guidance
In the second chapter of the Gita, Arjuna continues to be "overcome
with pity and despondency" (II:1), and Krishna, God-Incarnate, is
present in physical form to guide Arjuna. In our lives, guidance and
orientation to the Divine is not as straightforward as it was for
Arjuna. However, the symbolism of the Gita offers insight into how we
might orient to the Divine in the actions of our own lives. The
analogy of a chariot is often used to describe Vedantic concepts,
which is depicted here in the Gita, as well as in other scriptures,
e.g. the Katha Upanishad. The five horses of Arjuna's chariot
represent the five senses, and the physical path, across which the
horses travel, represents the objects of the world. Objects are often
understood as physical objects, but here the word also implies any
sound, event, circumstance, or stimulus, which the senses perceive.
The chariot itself represents the physical body. The reins represent
the mind -- the emotional faculty, which is the receiver of sensory
input. Arjuna represents the intellect -- the rational faculty that
reasons, discriminates, and decides. Krishna represents the Self, or
Atman, which is the Divine within. This analogy emphasizes the
concept that the Divine is always within ourselves. God-Incarnate
need not be in front of us in physical form for us to follow Divine
guidance when we face "pity and despondency" or when we aspire for
enlightenment. The Gita will continue to go into more depth regarding
how one orients to that Divine within and approaches greater peace,
bliss, joy, and ultimately -- enlightenment.
Gita Full Text: http://www.chinmayauk.org/Resources/Downloads.htm
Bhagavad Gita: Chapter II -- Translated by Swami Chinmayananda
Sanjaya said:
1. To him who was thus overcome with pity and
despondency, with eyes full of tears and agitated, Madhusudana spoke
these words.
The Blessed Lord said:
2. Whence is this perilous condition come upon
thee, this dejection, un-Aryan-like, heaven-excluding, disgraceful, O
Arjuna?
3. Yield not to impotence, O Partha! It does not befit thee, Cast off
this mean weakness of heart! Stand up, O Parantapa (O scorcher of
foes) !
Arjuna said:
4. How, O Madhusudana, shall I, in battle, fight with
arrows against Bhishma and Drona, who are fit to be worshipped, O
destroyer of enemies!
5. Better indeed, in this world, is to eat even the bread of 'beggary'
than to slay the most noble of teachers. But, if I kill them, even in
this world, all my enjoyments of wealth and desires will be stained
with blood.
6. I can scarcely say which will be better, that we should conquer
them or that they should conquer us. Even the sons of Dhritarashtra,
after slaying whom we do not wish to live, stand facing us.
7. My heart is overpowered by the taint of pity; my mind is confused
as to duty. I ask Thee. Tell me decisively what is good for me. I am
Thy disciple. Instruct me, who have taken refuge in Thee.
8. I do not see that it would remove this sorrow that burns up my
senses, even if I should attain prosperous and unrivalled dominion on
earth, or even Lordship over the gods.
Sanjaya said:
9. Having spoken thus to Hrishikesha, Gudakesha, the
destroyer of foes, said to Govinda: "I will not fight" ; and became
silent.
10. To him who was despondent in the midst of the two armies,
Hrishikesha, as if smiling, O Bharata, spoke these words.
The Blessed Lord said: 11. You have grieved for those that should not
be grieved for; yet, you speak words of wisdom. The wise grieve
neither for the living nor for the dead.
12. It is not that at any time (in the past) , indeed, was I not, nor
were you, nor these rulers of men. Nor, verily, shall we all ever
cease to be hereafter.
13. Just as in this body the embodied (soul) passes into childhood,
youth and old age, so also does he pass into another body; the firm
man does not grieve at it.
14. The contacts of senses with objects, O son of Kunti, which cause
heat and cold, pleasure and pain, have a beginning and an end; they
are impermanent; endure them bravely, O descendant of Bharata.
15. That firm man whom, surely, these afflict not, O chief among men,
to whom pleasure and pain are the same, is fit for realising the
Immortality of the Self.
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