Gita Chapter Two: Select Verses 01

Gita develops the Concept of God in very simple, straingt forward ways. If one excludes the verses that are connected to the Krukshetra War and those verses that are simply inconsistent with the main spiritual theme of Gita, Gita is a step by step logical sequence of the theory of a Generalised God that encompasses any personal God or God as a special power or energy. Here we select verses from Chapter 2 of Gita.

1. The feelings generated as a result of the contact of senses and sensual external objects are transient phenomena of pain and pleasure. These feeling are better endured with detachment. These feelings should not influence one’s action in any way. To quote:
Verse 2.14 The contacts of the senses with their objects, gives
rise to the feeling of cold (likes) & heat (dislikes) and pleasure &
pain, etc., these feelings come and go and are impermanent;
therefore, forbear them patiently i.e., remain unaffected by them.
(maatraa-sparshaas tu kaunteya, sitosna-sukha-duhkha-daah
aagamapayino 'nityaas, tams titikshasva bhaarata)2. The transient is Unreal because it cannot last. The Real is that which is unchanged and constant. Transient feelings are Unreal and not where one really exists. To quote:
Verse 2.16 The Unreal has no existence and the Real never ceases to be; this
Truth has been realized by the seers of truth.
(naasato vidyate bhaavo, nabhaavo vidyate satah
ubhayor api drsto 'ntas tv anayos tattva-darshibhih)

3. That which is permanment is what is Real and pervades the entire Creation. It is permanent because it is indestructible, unlike the Unreal that is perishable, transient and hence gets destroyed in any case. To quote:
Vesrse 2.17 Know that the Real is imperishable and by which all this universe is pervaded; for none can bring about the destruction of this
indestructible.
(avinaashi tu tad viddhi, yena sarvam idam tatam
vinaasham avyayasyaasya, na kaschit kartum arhati)

4. Only Atman (the Soul) is the Real because it never perishes, never ceases to exist. It has been always there as the only constant forever. To quote:
Verse 2.20 The Atman is never born nor does It ever die, or having once come into being It never ceases to be. It is Unborn, eternal, constant and ancient. Even though the body is killed, It(the soul) is not slain.
(na jaayate mriyate va kadaachin, nayam bhutvaa bhavitaa va na bhuyah
ajo nityah saasvato 'yam puraano, na hanyate hanyamaane sarire)

5. The one who realizes that Atman is the only Real and hence all pervasive permanent, also knows that neither he nor can anyone / anything else cause it to be destroyed, to perish. To quote:
Verse 2.21 How will the man who realizes this Atman to be
imperishable, eternal, unborn, free from birth and decay, slay
anyone, or cause anyone to be slain?
(vedaavinashinam nityam, ya enam ajam avyayam
katham sa purushah paartha, kum ghaatayati hanti kam )Verse 2:23 Weapons cannot cut the Atman, nor fire burn It, water cannot drench
It, nor can wind make It dry.
(nainam chindanti shastrani, nainam dahati pavakah
na cainam kledayanty apo, na sosayati marutah)
Verse 2.24 The Self is uncleavable, incombustible and cannot be wetted nor
dried. It is eternal, all pervading, unchanging, immovable and
everlasting.
(acchedyo 'yam adahyo 'yam, akledyo 'sosya eva ca
nityah sarva-gatah sthanur, acalo 'yam sanatanah)

6. No one has been able to describe Atman or the Self. Some visualizes Atman as beatutiful, some say that it is the best of all things while some others hears of it as great. But few really know what Atman is.
Verse 2.29 One beholds the Self as wonderful, another speaks of It as
marvelous; another hears of It as a marvel, yet another having
heard, knows It not.
(ascarya-vat pasyati kascid enam, ascarya-vad vadati tathaiva canyah
ascarya-vac cainam anyah srnoti, srutvapy enam veda na caiva kascit)
7. Shifting from Gyaan Yoga to Karma Yoga to illustrate their equivalence.
Verse 2:39 So far I have told you about Sankkhya Yoga that enables the Realisation of equanimity (Samtaah) wisdom / knowledge in one self.. Now, Partha (Arjuna) hear about how the same Realization is attained through Karma Yoga’s Self-less Action that enables to completely shake off the bondage of Karma (action).
(eshaa te 'bhihitaa saankhye, buddhir yoge tv imaam shrinu
buddhyaa yukto yayaa paartha, karma-bandham prahaasyasi)