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delusion and that's why Krishna is telling Arjuna that he is speaking like an
delusion and that's why Krishna is telling Arjuna that he is speaking like an
ignoramus.
ignoramus.
2.12.
na tvev-Aham jatu na-asam na tvam neme janadhipah
na caiva na bhavisyamah sarve vayam atah param
NEVER was there a time when I did NOT exist, nor you, nor all these kings; nor in
the future shall any of us cease to be.". Note, krishna uses two negatives (Never
& Not),
instead of just one Positive (Always), which would have meant the same. He does
it for "emphasis" purpose. For example, in a village, if one asks who was educated
there and if
the reply was that so and so was educated, it can mean that there were many
educated persons in that village and that the so and so also was educated. On the
other hand,
if the reply was that excepting the so and so, no other was educated, it means
that the person in question alone was educated. The latter form of reply gives
certainty and
emphasizes the fact forcefully. Note: Krishna refers to the "SOUL" here and not
"bodies". (Advaitic view is, the I, you and they refers to multiplicity of
bodies. But, that is NOT true.
It refers to mulitplicity of souls, since only soul is eternal across past,
present and future. Sri Ramanjua has refuted the Advaitic view very clearly in
his Gita Bhasya).
This is an IMPORTANT SLOKA, where krishna explains tattva traya
siddhantam(Achit, chit, iswara) and their
svabhavam. This Ishwaram is praised as Brahama by upanishads. Chit are
numerous, but of same jaati, even
though their may be some external differences in terms of varnas etc,
based on the bodies they house.
Here Krishna emphasizes, there are multipile Jeevatmas, and not just one.
Krishna also emphasizes the
"bedham" (difference) between Jeevatma and Paramatma. Jeevatma is NOT
paramatma and CANNOT become
Paramatma (which refutes Advaitic theory, which expounds Abhedam
siddhantam).
Krishna says that all souls exist eternally in the past, present and
future. He uses double negatives to emphasize
the fact. (Rather than just stating, souls exist eternally, he says,
there were NEVER a time where they did NOT exist!).
Body is temporary, soul is eternal. Without Soul, the body is dead and
has no value.
Krishna mentions about himself first, saying as a paramatma, he existed
in the past, in the present and the future. This
is easy to understand, since it is generally known and agreed that Lord
is eternal (Bhuta-Bhavya- Bhavat Prabhu! as
mentioned in SriVishnu Sahasranamam) across time, space and material
entities (across all times,all pervading and
inside every being). Having said this, Krishna then says, just like he
is eternal, all the jeevas are also eternal.
Another important thing to note in this sloka is, "tattva traya
Sidhantam" - Krishna makes distinction between
Chit, achit and Easwara tattvam by quoting himself first and then arjuna
and the warriors. He also makes it clear
that he is distinct from the jeevatmas.
Achit is subject to transition, but never destroyed. Jeevatma is
subject to transition, but only as it's soul passes through
experiences based on the body it is housed in, but it is never destroyed
or changing. Paramatma is never subject
to transition. It is "avikaaraya shuddhaya, nityaaya paramaatmane,
saidaka rupa rupaaya, vishnavey prabha ..."
Everything in this universe could be grouped in three categories- Iswara, Chit and
Achit. Achit are all those materials we see or hear or smell or taste or feel.
Achit means without the
intellect. The tombs of temples or the trees and plants or our limbs are all in
this category as none of them have the intelligence. But all these are
indestructible. One may wonder how
this is true? We see tombs crumbling and trees are burnt. Here we should realize
that only the form changes, but the matter remains in a different form. Gold might
have become a
ring or necklace but it remains as gold. Similarly, mud is made into a pot or
plate etc. It can be made into mud again or in some other form but can never be
annihilated. So an
important point we should know about Achit is that it has no intelligence, but
constantly changes its form and can never be drstroyed.
The second category is Chit, which means that which has the intelligence. It is
also called Jeevatma or sometimes Atman. It is recognized by the �I� in us. With
that intelligence
only we recognize various things around us. That is Chit recognizes Achit. So a
Jeevatma using his intelligence understands Achit. This is the difference and
relationship between
the two. Apart from these two, a third is there and is called Iswara. Sri Krishna
brings out all these three entities in the 12th sloka. He mentions about Him as
�I� [aham] and
Arjuna as �you� and others by �they�. Sri Krishna represents Paramatma and He is
unique. Jeevatma are many and are represented by Arjuna and all others. All
materials are Achit.
The Thatvatrayam is thus indicated in this sloka.
We can see in Sri Vaishnava sanyasins carry tridhandam or three sticks bundled
together. This is to indicate the thatvathrayam. We find that Chit is there to
enjoy all Achits. �I � is there
to enjoy the sweet drink or the sandal fragrance. Then, where is the need for a
third entity, Iswara or God? Then there is the third force that controls both Chit
and Achit, and we call that
as Iswara or God. We will see the differences in these three entities. Achit is
unintelligent and is subject to change in its form, though undestroyable. Chits
are many in number and
are not subject to changes and are very minute. Here, we all observe that everyone
is happy sometimes and sorrow sometimes. Since it is the soul, which has the
intelligence, it only
can enjoy or suffer. Does it not mean that soul also is subject to changes? We
should clearly note here that the contact between achit and chit brings about the
feeling of happiness
or sorrow. That is when the soul resides in a body, it feels sorry or delightful
for various reasons. But if the soul is away from the body, then it is having an
eternal bliss only.
Therefore, the real nature of soul is happiness only and when in contact with a
body, mixed feelings are felt. So, while change is natural to Achit, the changes
felt when in contact
with a body is unnatural to the soul or chit. Iswara or Paramathma on the other
hand is never subject to any change, natural or artificial, temporary or
permanent. That is why in
Sri Vishnu sahasranama it is said � avikaraya sudhdhaya nithyaya paramathmane..�
This is a fundamental principle to be always kept in mind.
The basis for the existence for Paramatma can be made through analogies.
Wherever there is a creation, there is
a creator. For eg: when there is Pot, we know there is a potter ; when
there is a garden, we know there is a gardener,
where there is smoke, there is fire. Similarly, when the existence of
Jeevatamas and Achit, points to the existence
of Paramatma. But, as jeevatmas, we CANNOT comprehend Paramatma by
speculation or mental thinking or
anumaanam or extrapolating. So for every creativity, we can definitely
conclude that there must be a creator. This is logical, even if we do not see the
architect of that
creation by our sensual organs. This is similar to concluding there is
fire by seeing only the smoke. This is inference or deduction. So by seeing all
the various creations
in the world, we can deduce that there must be a Creator and He is God.
But our ancestors and learned men do not rely on inference or logic or deduction
to conclude the
existence of God. Philosophers classify the bedam or difference into three
categories. We have to take the guidance of Vedas for this purpose. There is a
Bedham between
Jeevatma and Paramatma and Bedhams are of three kinds:
1.sajAtIya bhEdam : a pot being different from other pots. This
Individualistic difference is the difference between individuals of the same
category. (Sa-Jaathi -> Same category)
2.vijAtIya bhEdam : a pot being different from a cloth or picture . This
categorical difference is the difference existing between different categories .
(Vi-Jaathi -> Different category
3. svagata bhEdam the difference between the attributes of pot . This
attribute difference is the difference between attributes of an entity like the
difference between attributes
like colour, form, shape, capacity, etc; where one attribute cannot
substitute the other.
Similarly, there is a difference between Jeevatma and Paramatma along this three
bedhams. Paramatma and jeevatma both have intelligence or gyana, but the
jeevatma�s
intelligence is limited by the body it resides. So, here we see sajatiya bedam.
Bramham or Paramatma has wisdom and the objects and materials we see do not
possess any
intellect. This is vijatiya bedam. As God cannot be worshipped if there was no
form or He did not possess qualities like mercy, Bramham has forms and qualities
and so here the
swagata bedam is exhibited. So Bramham has all the three types of bedam.
Bhagavan has gunams i.e Saguna Brahmam i.e Kalyaana gunams, Tirumeni etc.
Saying Bhagavan has no
Gunam, Tirumeni etc (Nirguna Brahamam) is incorrect.
2.13.
dehino �smin yatha dehe kaumaram yauvanam jara
tatha dehantara-praptir dhiras tatra na muhyati
"As the embodied soul continuously passes, in this body, from boyhood to youth to
old age, the soul similarly passes into another body at death. A brave person is
not concerned by
such a change.".
We have seen that Bramham, Chit and Achit as the thatvathrayam and their
relationship and differences. Sri Krishna tries to clear the doubt in Arjuna�s
mind and tells that Atman is
eternal and cannot be destroyed. Body is required and we have to take care of it
to the extent possible and the perishable nature of it has to be kept in mind.
Atman is pure and superior
to body.
In the previous sloka, Krishna explains that Souls are eternal . So,
Arjuna had a doubt, if souls are eternal, then what is the meaning of birth, death
etc which we see in the world.
In response, Krishna answers with this sloka. Just like a human goes
through various stages of life from boyhood, adulthood, old age, undergoing
changes in his body and
appearance and experiences, but still has the "I" untouched, similarly
soul embodies itself in bodies and disembodies as per it's karma.
Sankara says "Punarapi Jananam , Punarapi Maranam" in "Bhaja Govindam" i.e
a soul goes through cycle of birth and death through the body, though it itself is
unchanging.
Atma is unchanging, it is nityam. But, when it enters a body,it is called
Birth. And when it sheds the body , it is called Death. It is similar to the
body itself
going through Kumaram, Yauvanam, Jara (old age), but the person itself is
the same. It's intresting to note that, there is no grief expressed when a body
transitions through
these stages of boyhood, youth, old age (infact it is celebrated through
various rituals!), but when the soul sheds the body (death), it is considered
tragedy.
Sri Krishna says a brave man will not brood and lament. We see deaths and births.
The great philosopher Adi Sankara says punarabi jananam punarabi � maranam��It is a
cycle, with
births and deaths repeating. A soul can get released from this cycle only by
uttering Sri Govinda�s name, says Adi Sankara. Atman as such is not born. When it
contacts and resides in
a body we call it birth. When the same atman departs from the body it was
residing, we call it death. But atman never dies. In this sloka, atman is referred
as dehi. A person is born
as a child; he becomes a boy, then a lad and then old man. These changes pertain
to body only and not to the soul. Sri Krishna calls him who understands this true
nature of the soul a
dheera or brave man. When a person becomes a boy after being a child but never
laments that he lost his childhood. Similarly an old man does not mourn for the
lost youth. On the
contrary, we celebrate every stage in our life, like marriages, fatherhood, etc
(Seemantham, Punyojanam, Marriage, Saattabhishekam, Kaanakabhishekam etc).
The soul in the body- I - has been watching all these changes happening on the
body. It is able to remember when the body was of a child and then of youth, etc.
We remember when
we started learning cycling and similar details. Another great philosopher
Madhavcharya, says, we should lament when child becomes youth. Whereas we are
happy and celebrate.
We should realize that we are going from one phase to another. A worm while moving
from one leaf to another, clings to the new leaf and leaves the earlier one. Same
thing happening
to body also and so there should be no room for worry and concern. A person with
such attitude is called dheera.
After listening to this explanation , the Lord expects arjuna to reply as �I
accept that the body is perishable and the soul is permanent . But the soul is not
divorced from the body .
I have to bear the suffering due to arrows piercing my body and that of others who
are dear to me . How then do you justify this war with respect to the degree of
suffering caused ?�
This question is answered by the lord in the subsequent slokas .
2.14.
matra-sparshas tu kaunteya ! sitosna-sukha-duhkha-dah
agama payino anityaH ! tams-� titikshasva bharata
"O son of Kunti, the cold and heat and happiness and distress, are transient. They
arise from sense perception, O scion of Bharata, and one must learn to tolerate
them without
being disturbed."
O son of Kunti , as a result of the action of basic forces(tanma:tra:s) in the
form of shabda , sparsha , roopa , rasa and gandha otherwise speech , sensation ,
form , fluidity and smell
with which the senses come into contact by means of the field of association
called samyo:ga , coldness , heat etc are felt. These cause happiness and sorrow
in varying proportions.
In the state of liberation , such happiness or sorrow are incapable of affecting
the soul. Hence you must bear with such happiness and sorrow.
In response to previous sloka, Arjuna responds that, if the soul is eternal and
moves from body to body, then it will be ok, if the "I" is aware of this change.
But, since a person
does not know or does not have any proof of this, he is doubtful and grieved at
the thought of shedding his body at death! Krishna says in response, that since
he
is saying this happens, it should be accepted. Great Gnaani's and Yogis know
about this. Since individuals are ignorant, they don't realize it. For eg: WHen
a sun sets in east,
it rises on the other side of the earth. Even though people in east cannot
directly infer it, the truth is the sun is visible elsewhere.
Thus we believe others in the other part of the world saying that the Sun is still
shining. So, He asks Arjuna, 'you believe others but why not what I said about the
Atman?'. This is a
difficult suggestion. But only when we have this unshakable faith in Him that what
He told is the truth and correct, we can be regarded as Bhakthas. This appears to
be illogical.
There are many yogis and saints, who have seen the atman going from one body to
another. They are able to tell what was the previous birth and what the future
birth would be.
If one cultivates one�s knowledge, one can also know all these abstract
happenings. So Sri Krishna says that just because Arjuna did not know the traverse
from one body to another,
he cannot deny that phenomenon. Arjuna says that granting what He said was
accepted, why still one should fight and suffer? Even if the body and all
matters are momentary, all feel the pain and why should we suffer? Arjuna then
has another question, accepting even that soul is eternal, don't we still have to
suffer with pain in this body, indulging in warfare ?? Krishna responds that it
is true, but a true gnaani should bear it with equanimity. Sri Krishna says that
when objectives are exalted, one has to bear these
pains.
All types of weather (Heat, Cold etc) and all types of situations
(Happiness, Grief etc) should be borne with calmness and same attitude by a true
gnaani.
The basis for all this pain and pleasure is our "TanMaatras" which is
INEVITABLE. (Senses and the PanchaBhootams)
Maatra - TanMaatra :
Pancha Bhootam -Pritvi, Vayu, Apsu, Tejas, Akasaam
Pancha Tanmatram - Shabdham, Sparsam, Roopam, Rasam, Gandham
- "Gandhavati Pruthvi" (man-Vaasanai SMELL - NOSE) ,
"Water-Ruchi Rasam TASTE - TONGUE"
"Blaze of Fire has a FORM - EYES" ,
"Roopa Rahita Sparashavaan Vayu - TOUCH SKIN"
"Shabdham - SOUND - EAR"
Cold and heat and happiness and sorrow should be tolerated. Which are
responsible for these feelings? Sri Krishna mentions mathra and contact. Mathra
denotes the pancha thanmathra or the five basic feelings related to the five basic
elements. The five elements are earth, water, fire, air and space [prithvi, appu,
agni, vayu and akasam]. Each of these has a unique characteristic. These
characteristics are called the thanmathras. Smell or gandham is earth�s feature.
Taste or rasam is of water. Appearance or roopam is of fire. Touch or sparsam is
of air and sound or shabdam is of space. Each of these thanmathras are felt by
specific organs in our body, nose for smell, tongue for taste, eyes for vision,
ears for hearing and skin for touch.
ELEMENT**** THANMATHRA **** SENSING ORGAN
Earth *********smell or scent********* nose
Water********* taste***************** tongue
Fire************vision or sight ********eyes
Air ************touch****************skin
Space********** sound**************** ear
When there is a contact between the elements and the organs, we get that feeling
which is responsible for happiness or sorrow. If this contact or connection was
not there, we will not feel. So Sri Krishna says that this sparsam or connectivity
between the organs and the matter [composed of the five elements] happiness,
sorrow, heat and cold are felt. This cannot be avoided and inevitable. Similarly,
in a fight such pains are inevitable and with that knowledge Arjuna is advised to
bear the sufferings.
Every person will have to endure what he must . A brahmin or priest who does
rituals has to observe severe austerities , suffer from hunger and thirst till the
ritual is completed. Similarly what arjuna is doing is a ritual � a ritual for
justice . Besides , arjuna is the son of kunti whose fore fathers were great
warriors. Arjuna is the descendant of bharatha , another great warrior . Is it
justified for one born in the clan of great warriors to shy from pain of war ?
Hence the Lord instructs arjuna that the pain from war is to be endured as part of
his duty . Even if he runs away from war , he cannot escape pain . This is because
sorrow will haunt as long there is body . Until the state of liberation is reached
, one will have to endure all happiness and sorrow. There is no escape till then .
Such enduration will confer the greater fruit of the soul.
The two different names of address given to Arjuna are also significant. To
address him as Kaunteya signifies his great blood relations from his mother's
side; and to address him as Bharata signifies his greatness from his father's
side. From both sides he is supposed to have a great heritage. A great heritage
brings responsibility in the matter of proper discharge of duties; therefore, he
cannot avoid fighting.
2.15.
yam hi na vyatayantye:te: purusham purusharshabha |
sama dukha sukham dhi:ram so~mrutatva:ya kalpate:||
" O great of men , The courageous look at their sorrow as happiness itself. One
who remains unshaken by the emotions springing out of pleasure or pain is fit for
eternity."
In the 14th sloka, we saw that the connection with organs and elements creates
sorrow or happy feelings. Every doubt expressed here is on behalf of us by Arjuna.
He asks why should one bear these twins, happy and sorrow or cold and heat? By
getting hurt in this fight, if we are to get any benefits we can bear that pain.
Or, if it promises a better world after death also we can tolerate this pain. But
the pain is unbearable here and by killing relatives and teachers only hell is
assured, so this fight appears to be avoidable, says Arjuna.
Arjuna questions, WHY should he bear al the pain?? Is he going to get
"return" in this world for bearing the pain?? Or
is he going to be benefited in a future life (swargam etc..??)? Arjuna
says, he is only guaranteed Narakam by killing
his elders in future and in this life he is only going to get pain. So,
why should he battle??
Krishna responds : "DhIram" A DhirAm is one who remains poised , patient,
unruffled under any circumstance, whether
it is joy or sorrow is a true "KarmaYogi" (Dheeran!). For eg: Swami
Vivekananda gives an example that a KarmaYogi
is one who remains the same in Busy city market or a desert in the same
way.
The Courageous deem their suffering as inevitable as pleasure itself. To them the
waves of pleasure and pain are unavoidable. Therefore they perform their duties
assigned to them righteously without an eye on the result or fruit of such
exercise. Such action , to them is a means to immortality . O Arjuna , Only a
person who is unfazed by any contact, hard or soft such as those resulting from
the use of weapons in war , etc; is destined to immortality . You ,being the great
of your men , look unable to bear grief . This is not the behaviour of the
courageous.
The body is bound to perish. The soul is invincible and never loses its existence
. So the wise do not grieve for the body that has been already predestined to
perish. They don't grieve for the soul as its devoid of death . This much was
asserted in 2.11 . The Lord further advised Arjuna in the previous verse to remain
undisturbed by pleasure or pain . The reason for adopting the mental state of
treating pleasure and pain equally is now put forward. The Lord describes the
mental state of the courageous who have nothing to attain but immortality , and
hence are not worried about pain or pleasure.
And a Person who acts in such a way, is blessed with Liberation. What is
this "Amrutatvaya" which Krishna refers
here? It is not "Swargam" or "Narakam" (Like Arjuna fears). Liberation is
beyond Swargam and Narakam i.e
eternal Kaimkaryam to the Lord in Vaikuntam.
Pain and Pleasure is constantly arriving and departing in life. The same
thing which gives pleasure also gives pain
beyond a certain point or in a different situation. eg. In Cold , we wear
sweater, blanket etc , but the same blanket etc
is thrown out in Summer. Similarly, foods which seems bitter, tasteless
etc are normally good for health.
Now, how can be a "DhIran" ?? It is the Lord's grace and one's sense of
purpose to follow that path. For eg: Freedom
fighters in the past bore great pain without demur, which we cannot imagine
going through in normal circumstances.
Why? Because, they had the great sense of purpose to sacrifice and suffer.
The word purusham does not mean male, but atman. Our body is called puri and
the one who is dwelling in that puri is purusha. The soul is not different for
males and females.
2.16.
na: Asato: vidhyate: bha:vo: ! na:Abha:vo: vidhyate: sata: |
ubhayo:r api drushtah: antah: ! tu-anayo: tatva darshibhi: ||
Arjuna questions that why should one tolerate and be unruffled with pain and
pleasure?? Krishna continues his
response, by defining the nature of body and soul in great detail. In this
sloka, he says that the very nature of body
is changing and never constant and it is "unreal", whereas Soul is
constant. Nammazhwar says in his pasuram
in TiruvaayMozhi that "Min in Nila Yila, Mann uyir akaaigal ..", that
compared to the body a lightning's lifespan is far
better , because we all know the life span of lightning, whereas a human
life is not even guaranteed that span!
Azhwar also sings the same in this pasuram " Illadum uladum, alladum
avanuru ...".
<nowiki>**</nowiki>Please note: "Unreal" does NOT mean that the body does NOT exist. It
means that the body is changing and
TEMPORARY.
(Advaitains interpret this unreal literally, which is not the view of
Vishtadvaita).
The literal meaning of anta is end. Here it means the summation or
conclusion of the essential natures of sat and asat. The authoritative conclusion
arrived at by elevated sages in this matter is that the nature of the physical
body is asat being temporary and that the nature of the spiritual soul is sat
being eternal. That which is asat is therefore known by its perishable nature and
that which is sat is known by its imperishable nature. Hence it is clear that what
is indicated by satva and asatva are the soul and the body.
Four important terms are defined here:
Sat = Atmah Asat = Body
BhAvah = Constant and eternal AbhaVah = changing
<nowiki>*</nowiki> na: Asato: vidhyate: bha:vo: -> Body is NOT constant and eternal (i.e
it is constantly changing)
<nowiki>*</nowiki> na: Abha:vo: vidhyate: sata: -> Atmah is NOT changing (it is
eternal).
The Lord uses two Negatives here , instead of one positive. So, it's
slightly confusing, but it is done to lay emphasis.
<nowiki>*</nowiki>The above two truths about Body and Soul, were seen (drustah:) have been
said by great seers.
The property of the body is asat . It cannot be designated as sat. The property of
the soul is sat and similarly it cannot be referred as asat. This is the ultimate
truth as has been asserted by the word "anta:h" and has been seen by the
intellects of truth or sages.
Asat denotes perishability. Sat denotes constancy . Thus the conclusion drawn is
this "the body is perishable , the soul is constant."
Sva:mi Para:shara said , "tasma:t vigna:namruthe: kinchith kacitkada:ciddvija
vastuja:tam sadbha:vam e:vam bhavato: mayo:� kto: gna:nam yatha:
satyamasatyamanyata". [Meaning : "O Twice born(or brahmin) , it is a straight
conclusion barring the soul there is no other quantity even in meagre measure that
is free of perishability . Thus I have taught you that the soul is that which is
the truth . Everything else is asatyam or devoid of constancy.]
It has also been mentioned in the Vishnu pura:na "yatu ka:la:ntare:Na:pi na:naya:m
sagnya:mupaiti vai | pariNa:madi sambhu:ta:m tat vastu nrupa taccha kim ?
" [Meaning: "Which is that O king , that over the periods of change undergoes no
modification in terms of its identity (i.e.. it receives no names) ?" � the
implication being the soul.
The Lord Himself says in 2-18 , "antavanta ime: de:ha:h" [Meaning: These bodies
will have an end"] and "avina:shi tu tadviddhi"[Meaning: Know that the soul is
indestructible] in 2-17.
To achieve something, there is always some struggle involved. To win a race,
it needs practice and enduring the rigors of the race. Similarly,
a woman gives birth to a child and has to endure pain, but at the end of it ,
she enjoys the bliss and company of the baby. For doing great in
exam, students struggle but it pays off at results time. Krishna is saying the
same here to Arjuna, saying even if he avoids this war, he can't escape
fighting as a kshatriya. Body's very nature is change. Atma's very nature is
unchanging. But how is it that the souls imperishable nature is known? The next
verse states this.
2.17.
avinasi tu tad viddhi !yena sarvam idam tatam
vinasam avyayas-yasya na kascit kartum arhati
"That which pervades the entire body you should know to be indestructible. No one
is able to destroy that imperishable soul."
Krishna explains in this sloka , why the Atma is eternal and never perishes. In
the 16th sloka He told about the everlasing nature of
the soul and the fleeting nature of the body. In this (17th )sloka He gives the
reason for the eternity of the soul and in the 18th sloka the reasons for the
perishable quality of body.
In this sloka, krishna says that which pervades the body is indestructible.
He refers to Soul as unperishable.
No one or Nothing can destroy the soul. Why? That's the inherent nature of
the soul.
Note: The allusion here is that there are NUMEROUS Souls! The soul in one
body is different from the soul in another body.
This disputes the "Advaitic" theory of only One Soul.
ANother intresting thing to note is, Krishna says only a "subtlel" element
only destroys a "grosser" element and not in the reverse.
For eg: An arrow or a Bullet which is Sukshmam annhilates a Sthulam eg. Man,
Elephant etc. But, not the reverse.
Using this logic, since Soul is the smallest atom i.e most subtle
(Sukshmam), there is nothing or anybody which can perish it, so
it is Eternal! THis is the reasoning Krishna mentions here to support the
assertion that Soul is eternal.
Know that the self in its essential nature is imperishable. The whole of
insentient matter, which is different (from the self), is pervaded by the self.
Because of pervasiveness and extreme subtlety, the self cannot be destroyed; for
every entity other than the self is capable of being pervaded by the self, and
hence they are grosser than It. Destructive agents like weapons, water, wind, fire
etc., pervade the substances to be destroyed and disintegrate them. Even hammers
and such other instruments rouse wind through violent contact with the objects and
thereby destroy their objects. So, the essential nature of the self being subtler
than anything else, It is imperishable. Agents like fire , water or wind pervade
the substances and cause destruction. Striking objects are guided by force cutting
the air . Destruction is caused by forces which are subtle essentially. The
destroyed objects are gross and manifest.So for destruction to be effected , the
destroying agent must be subtler than the object destroyed. The soul is subtler
than everything else . Hence it is free of destruction.
That is, only sookshmam [minute] will destroy sthoolam [enormity] and as a
corollary sthoolam can never destroy sookshmam. Since atman is the tiniest and
there is nothing else
smaller than atman, it cannot be destroyed. Let us examine the veracity of this
Law. A stout rod destroys a small earthen pot. Apparently,it is contrary to the
law mentioned now in that
the bigger rod destroyed the smaller pot. But actually, the enormity has not
destroyed the pot. If that was true then a big bundle of cotton if thrown on the
pot should have broken the pot.
Similarly, if the rod were just kept on the pot, the pot remains without
breaking. So a massive rod alone is not responsible for breaking the pot. Even a
throw cannot break the pot as
we saw throwing cotton bundle could not break it. So it is seen that a rod and a
force are needed to break the pot. This is also not enough. If the pot were at one
place and if we swipe
the rod with force at another place, the pot will not break. Because a contact
between the rod and pot is essential to break the pot. So, we can now conclude
that to break a pot, a
mass, a force and a contact are needed. Science tells that mass and velocity [or
acceleration] produce force or power and this in a minute form acts at the contact
point to destroy.
We can remember the famous equation E [energy]= m [mass] Xc*2 [velocity]. Thus the
law is observed to be true. An invisible minute power destroyed the pot. That is
why
Sri Krishna says that atman without a smaller entity being available, can never be
destroyed.
The soul is described as one ten-thousandth part of the upper portion of the hair
point in size. The Svetasvatara Upanisad confirms this:
balagra-sata-bhagasya satadha kalpitasya ca
bhago jivah sa vijneyah sa canantyaya kalpate
"When the upper point of a hair is divided into one hundred parts and again each
of such parts is further divided into one hundred parts, each such part is the
measurement of the dimension of the spirit soul." (Svet. 5.9)
In the Mundaka Upanisad the measurement of the atomic spirit soul is further
explained:
eso 'nur atma cetasa veditavyo
yasmin pranah pancadha samvivesa
pranais cittam sarvam otam prajanam
yasmin visuddhe vibhavaty esa atma
"The soul is atomic in size and can be perceived by perfect intelligence. This
atomic soul is floating in the five kinds of air [prana, apana, vyana, samana and
udana], is situated within the heart, and spreads its influence all over the body
of the embodied living entities. When the soul is purified from the contamination
of the five kinds of material air, its spiritual influence is exhibited." (Mund.
3.1.9)
In Tatparya Chandrikai, Swami Desikan says that it's true that Jeevatma is more
subtle and Sukshmamam and
nothing can destroy it. But, isn't Paramaatma is more subtle (Sukshmam) than
Jeevatma.
Shastras says that Paramaatma is " Anoraniyan, MahatoMaHiyaan, Atmauhaayaam ...".
So, can't Paramatma be the
reason for destroying Jeevatma?? Atleast potentially ?
(Remember the analogy: SimCard is the atma and Cellphone is the body; Next,
with just Simcard, cell phone will not
work; It needs to catch signal from Tower to work. Tower is similar to
Paramatma. Though in this case, the paramatma
is inside Jeevatma and not outside. Another example: Injection. Inserting a
needle inside the body is required to put
the medicine inside the body. Similarly the needle is like Jeevatma and the
medicine inside needle is the Paramatma.)
Nammazhwar says "Udal Misai Uyir Enna, Karand Engum Parand Ulan ....", which
confirms that Paramatma is inside
every Jeevatma. Now the question arises, can't Paramatma destroy Jeevatma ??
This causes a dilemma !
If we say, Paramatma can destroy Jeevatma, then it negates the fact that Jeevatma
is indestructible! But, if we say
Paramatma cannot destroy Jeevatma, then it negates the fact that Paramatma is
"Sarva Shakti" (attributes of Bhagavan).
Swami Desikan says that "Paramatma" definitely has the capability to destroy
"Jeevatma", since he is Bhagavan.
But, Paramatama has taken "Sankalpam" NOT to destroy Jeevatma. {Satyam Satyam
Punah Satyam! Udbrhishta
Bhujam Uchyateh!... )
2.18.
antavanta ime: deha:h nityasyokta: Sari:riNah |
ana:shino:~aprame:yasya tasma:t yudhyasva bha:rata ||
In the last slo:ka , it was clearly established that the soul is to be eternal .
In this slo:ka it is being ascertained on the pillars of the holy scriptures that
the body which houses the soul is inherently prone to destruction . Basically the
arguments in this slo:ka and the last are soul-centric. While the last slo:ka
explains the soul's nature of being undestroyed , this one puts across a view of
contrasting the eternal nature of soul with the property of destruction inherently
dwelling in the body . Hence the Lord advises , "Grieve not . Fight!"
(The Lord) now says that the bodies are perishable and the reason for it. The
very nature of Body is perishable.
He gives three reasons for it in this sloka. The immeasurable (aprameyasya) and
indestructible(aNasinah) soul(Sari:riNah) gets a
perishable (anta-vantah) body (deha:h) as per it's Karmas. The Soul is eternal
(Nityasya). Note: Immeasurable i.e aPrameyasya
means something which cannot be comprehended or measured (Prameyam is something we
can imagine or comprehend).
Ime -> all these i.e which we can see. What? This is the PanchaBhootam out of
which Body is made. Anything which
is made of panchaBhootam is destructible (eg: take example of Upma, which is a
mixture of salt, water, flour etc and
has a lifespan of just a day, compared to years of the salt, water, flour etc
individually). Whereas, Soul is made of
Gnaanam and is eternal.
dehAh -> Upachayam (grown) and Apachayam(dimimish). Body is subject to growth
and decay. Body has external
features like legs, hands,eyes, ears, nose etc, unlike Atma. Atma is sukshmam and
is unchanged.
The term deha meaning body is derived from the word dih meaning to increase and
correspondingly those bodies having increase must also have decrease and therefore
are of a
perishable nature. The elements combine to form the body dictated by karma ato
render service to the imperishable soul to enable the living entity to experience
the positive and
negative fruits of their actions. In the Brihad- aranyaka Upanisad it is stated:
by accruring merit one becomes meritorious. A living entity is forced to accept a
body only until all ones
positive and negative karma is exhausted and then the physical body is no longer
bound to exist in the physical plane.
Sareerinah(Jeevatma), Sarirah(Body) -> Sareeram is by it's very nature subject to
decay, because it's purpose to exhaust
the good and bad karmas of Jeevatma.
The body is called de:ha , Sari:ra etc; This principally qualifies that the body
is composed of parts . As it is composed of parts , destruction or damage of
individual parts means destruction of body. Further , the body is understood to be
composed of five elements . As new matter cannot be created from nothingness , its
the elements that have transformed into body . To rediscover the elements , its
only imperative that the body shed into its elements . Hence , the passing
existence of the body is beyond doubt or debate .
Sari:riNah denotes the proprietor of the body , that is the soul . A man owns his
house. His house could be quite strong or weak, tall or small , vast or compact .
If there are holes on the roof of his house , he suffers during rain . Otherwise ,
he comfortably protects himself . The house , depending on its nature decided the
comfort or trouble of its owner. Similarly the body decides the pleasure or pain
of the soul .The soul dwells in the body. The bodies are different because of the
differences in good or bad actions (karma) of the indwelling soul. Accordingly the
soul begets the good or bad results stemming out of his actions through the body.
As it is understood that the body is merely an enclosure for the soul , that
provides pain or pleasure in accordance to the soul's karma , its again inferred
easily that the body cannot exist for ever. It will cease to exist once the
pleasure or pain that was consigned to it , to be conferred upon the soul are all
exhausted. Hence , it can be concluded that the body is of temporal existence.
The body is therefore of transient existence as it is
1.composed of parts (Posseses organs, limbs etc)
2.macroscopic allowing further addition of macroscopic objects like food to enter
it ( its not eternal or permanent and its composition is often altered)
3.built or transformed from the five elements (Pancha Bhootam )
4.only an enclosure for serving on the soul the fruits of pain or pleasure
consigned to it. (Vehicle to perform karma)
But the soul is eternal because it is
1.not composed of parts
2.not pervaded or added by other macroscopic material
3.a unit in itself and not built from elements (it is pure Gyaana only)
4. the real sufferer/enjoyer of cycles of pain and pleasure through the body
(beneficiary of karma)
Whatever part of the body falls or decays , the soul remains the same . The
cognition of 'I' is independent of the body. Whether the body is put to disease or
disability , the 'I' factor always remains unaltered. Pain is sensed in the hand
or leg etc; when it comes to body level. But talking at the level of soul , there
is no headache of soul or legsore . The soul suffers as a unit . It is not built
on any parts. It cannot be transformed into anything new. The conscious is eternal
, irrespective of the nature or the state of the body. Experience may come in
different forms but ultimately its the 'I' , that forms the focal point of all
experience. What is cognized as 'I' is the soul.
So, in summary, the three main differences between Jeevatma and Body is that
Body is made of PANCHABOOTAMS,
Body has external attributes, Body's purpose to exhaust the Karma of the
Jeevatma, whereas Soul is "Jnaanam", is
"sukshamam".
(In the 17th sloka, Krishna reasoned that Atma is Nityam because its is
Sukshmam(subtle) and Pervasive. In the
18th sloka, he reasons that Body is temporary because it's made of
PanchaBhootas, is a vehicle to exhaust Karma
and is subject to change i.e growth and decay. So, in summary, Atma is
eternal and Body is temporary).
Going by the science elucidated above , its clear that it is not just that the
soul is eternal , it "alone" is . The body is bound to perish. So the eternal of
eternals , the Lord tells Arjuna , " Your grief is unjustified on any account .
Rise and fight."
Now a question arises on why Krishna has to go to such depths to explain the
temporary nature of the Body. It's well known
that Body is temporary and decayable by common observation. However, it is not so
and there are reasons to make this much of effort to say. Firstly, atman is not
perishable like Him,
the Paramatma. This is affirmative comparison. In a negative comparison, the atman
is not like the body, which perishes. So, to establish the superiority of atman,
destructible body is
compared. Just as we come across dos and don ts in our daily � life, two types of
examples were needed to show the indestructible quality of atman and so comparison
with body was
necessary.
Krishna does so to emphasize that even if Arjuna doesn't battle, the demise of
body of his opposition is anyway foregone. Next, krishna also says this to people
who are
worried about their continued misery, saying the bodily misery is temporary and
we have to do our duty. Another reason is, it's a sign for people who spend lot
of time and money
decorating themselves in a artificial sense and Krishna says irrespective of all
the "alankaram" being done to body, it's just artificial and doesn't change it's
temporary nature. Importantly, by understanding that body is temporary, Krishna
wants us to build "Vairagyam" (Detachment), knowing that Soul is permanent.
2.19.
ya-enam vetti hantaram! yas cainam manyate hatam
ubhau tau na vijanitah! nA-yam hanti na-hanyate
There is nothing or anybody which can destroy a soul. A soul cannot be killed
nor is there anything which can destroy
a soul. Thus a Soul is eternal. The two types of people, i.e one who thinks
there is something which kills this Atma or that Soul gets killed, are
ignorant. Whoever doesn't understand this, doesn't have true knowledge.
Now, a moral dilemma arises. In shastras, there are statements which advices us
not to treat and kill other Jeevas (animals,
humans, trees etc Na Himsyaat Sarva BhutaanI). But, here Krishna says that a
Soul can never be destroyed or killed by anybody or anything. Isn't it
contradictory?
Does the Shastras means "Body" shouldn't be injured and not refers to Soul? Not
really, since after the soul leaves the body, body perishes by itself. The reason
is, when Shastras
warn us not to mistreat or harm other creatures, it means that we shouldn't
"separate" a body and it's soul, because we have no right to do it!! (source:
Katavalli Upanishad).
We may think, perhaps the shastras only ask us not to kill the bodies of other
creatures. When Veda says cow slaughter should be avoided, does it mean the body
of the cow should not be hurt? This is also not correct. Because, when someone
dies, the body is cremated by igniting fire to the body. None calls this as himsa
or hurting. So the shastras instruct us not to harm a body which is living or when
the soul is inside. Therefore, the implication is that one should not cause
maranam [death]. Maranam means mruth prana thyagena. That is separation of atman
from the body and the Vedas advise us not to do this separation. So, the correct
interpretation of the shastras is that, we are not authorized to separate the soul
from the body.
Conclusion:
1.The scriptures don't talk of destroying the body alone.(dead body)
2. The scriptures ban unrighteous separation of soul from body. This is called
non-violence theory or policy of ahimsa.
3. In case of situations like righteous war, the scriptures allow the action of
separaton of soul from body. This is only to establish righteousness .
As the soul is indestructible and cannot be destroyed by any agent, its ignorance
to think that one can destroy the "very existence" itself even in righteous
actions like war. The soul continues to exist even after the action of "killing"
known to the world.
2.20.
na jAyate mriyate va kadacit ! nAyam bhutva bhavita va na bhuyah !
ajo nityah sasvato yam purano ! na hanyate � hanyamAne sarire !
"For the soul there is neither birth nor death at any time. He was not born at the
time of kalpa, does not disappear at the end of kalpa. He is unborn, eternal,
unchanging and very
ancient. He is not slain when the body is slain." The soul never takes birth or
dies. The soul is unborn , beyond destruction , without any changes in their
intrinsic state and remains
FRESH even after being many ages old. It is not formed at the beginning of
creation and it is not destroyed at the end of this world. The soul remains even
as the body perishes.
Soul is -> "ajah:" (unborn), "Nitya:"(eternal), "Sasvatah:"(not subject to
modification), "Puranah" (pura-apinavah: -> always fresh;-) ), forever(kadacit).
The word purana means ancient. Etymologically it stems from purapi navah meaning
old yet new illustrating that the eternal soul although ancient is experienced
with every birth
as ever new. Thus it has been clarified that the physical body only perishes but
never can the eternal soul perish.
The 17th sloka dealt with the reasoning that since there is not a smaller entity
than the atman, it is indestructible. In the 18th sloka, since the body was a
composite of the five elements
and since it was growing and waning, it is destroyable. In the 19th sloka, it was
told that he, who does not understand this true nature of atman and body, is not a
wise man. Having
stated so, now in the 20th sloka, Sri Krishna establishes that atman does not
undergo any changes whatsoever.
In this slokam, Krishna says that Soul is not only eternal and indestructible,
but it is not subject to any change,
at ANY time. This is to address the doubt Arjuna had on whether the Soul was
"indestructible and not subject to change", just
now or in last 1000 years and probably it has a "manufacturing and expiry" date?.
Krishna says emphatically that soul
is "ALWAYS" eternal, unborn, without death and unchanging. Now, we will have a
doubt. In shastras, it is mentioned that
the lifespan of a human is less than Devas , which is less than Brahma etc.. (eg:
1 human year is equal to 1 day for deva).
4 Yugas = 4,320,000 years * 1000 is the span of Brahma for one kalpa, when Shrusti
and Pralayam takes place.
Krishna says here, that Soul is never born or dead during any of this times,
whether it is Shrusthi, Pralayam, Kalpa or
a human life span!!
Now, another question arises, since the souls are eternal, are we Paramatma??
No, Jeevatmas are separate from Paramatma. Due to ignorance and material contact,
we have lost this true knowledge. Based on our karmas, the soul takes bodies
accordingly. In an inanimate object, also soul exists, but it has no way to
increase it's
understanding. Beyond, inanimate objects is trees, then animals, then human, then
devas etc. When it acheives true knowledge, it reaches "paramapadam" to live
eternally with Paramatma.
Each of this body, gives the soul a potential to gain the true nature of itself.
Soul is not subject to the six types of change, like body! But, intrestingly,
even though Soul is eternal, it appears to be changing as per the body it takes.
It's similar to we wearing different types and colors of dresses every day! Even
though we are the same person, our external appearance seems to change as per the
dress we wear!
This Self (Atman) is destitute of the six types of transformation or Bhava-Vikaras
such as birth, existence, growth, transformation, decline and death. As It is
indivisible (Akhanda).
It does not diminish in size. It neither grows nor does It decline. It is ever
the same. Birth and death are for the physical body only. Birth and death cannot
touch the immortal, all-pervading Self. The understanding that the eternal soul is
never slain is being confirmed by its freedom from the six changes of material
existence being: birth, existence, growth, modification, decay and death which are
controlling all living entities high and low in the material existence. The
Supreme Lord by declaring the eternal soul is not born confirms the absence of any
birth and by declaring the eternal soul does not die confirms the absence of any
destruction. The word va occurring twice is used in the sense of and as in and the
immortal soul does not come into existence by birth. The immortal soul is already
by nature itself eternal. So existence by conception is proven false due to the
fact the eternal soul is birthless. That which is conceived attains existence
after birth; but that which already eternally exists by its own nature cannot be
conceived again. This is the purport of this verse. Constant means not subject to
modification. This confirms the absence of growth. Eternal confirms the absence of
decay. Ancient confirms the absence of ageing ever beyond time the eternal soul is
ageless. Thus there is never a repetition regarding the existence of the eternal
soul and the six changes of the physical of birth, existence, growth,
modification, decay and death mentioned by Yaksa and other expounders of the Vedic
scriptures as to the nature of things in this world never is applicable to the
eternal soul which factually every living entity born from a womb possesses. The
imperishable nature of the soul and the fact that the six changes of the physical
body have no influence on it which is the topic presently under discussion has now
been satisfactorily concluded and so it is confirmed that the eternal soul does
not perish when the body perishes.
In the Katha Upanisad also we find a similar passage which reads:
na jayate mriyate va vipascin
nayam kutascin na vibhuva kascit
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire
(Katha 1.2.18)
The meaning and purport of this verse is the same as in the Bhagavad-gita, but
here in this verse there is one special word, vipascit, which means learned or
with knowledge.
The soul is full of knowledge, or full always with consciousness. Therefore,
consciousness is the symptom of the soul. Even if one does not find the soul
within the heart, where he is situated, one can still understand the presence of
the soul simply by the presence of consciousness. Sometimes we do not find the sun
in the sky owing to clouds, or for some other reason, but the light of the sun is
always there, and we are convinced that it is therefore daytime. As soon as there
is a little light in the sky early in the morning, we can understand that the sun
is in the sky. Similarly, since there is some consciousness in all bodies--whether
man or animal--we can understand the presence of the soul. This consciousness of
the soul is, however, different from the consciousness of the Supreme because the
supreme consciousness is all-knowledge--past, present and future. The
consciousness of the individual soul is prone to be forgetful. When he is
forgetful of his real nature, he obtains education and enlightenment from the
superior lessons of Krsna.
The soul is full of knowledge, or full always with consciousness. Therefore,
consciousness is the symptom of the soul. Even if one does not find the soul
within the heart, where he is situated, one can still understand the presence of
the soul simply by the presence of consciousness. Sometimes we do not find the sun
in the sky owing to clouds, or for some other reason, but the light of the sun is
always there, and we are convinced that it is therefore daytime. As soon as there
is a little light in the sky early in the morning, we can understand that the sun
is in the sky. Similarly, since there is some consciousness in all bodies--whether
man or animal--we can understand the presence of the soul. This consciousness of
the soul is, however, different from the consciousness of the Supreme because the
supreme consciousness is all-knowledge--past, present and future. The
consciousness of the individual soul is prone to be forgetful. When he is
forgetful of his real nature, he obtains education and enlightenment from the
superior lessons of Krsna.
The great deluge [pralayam] is called kalpa. At the start of the kalpa, Brahma
creates everything in this Universe. At that time also the atman is not created.
Nor the atmans perish at the end of a kalpa. When a child is born, at that time an
atman chooses that body and is born. Atman is there in everything. It is in this
plant and in that pillar. One may wonder how atman can be in those inanimate
objects. But if we examine closely, even our body is inanimate and we know atman
is there. So, there is atman in all materials also. The only difference is that
the atman in our body can develop his knowledge while, the atman in the pillar has
no scope for wisdom. The atman in that pillar is there to expend the karma he had
acquired and the moment that is over, that atman will depart that pillar and
reside in another body. The magnitude of the wisdom of the atman in any body is
determined by its past karma. If the wisdom is, let us say, 0%, it resides in an
inanimate body like pillar. A slightly higher intellectual makes the soul to take
a bird s body or animal s body. More wisdom makes the soul to take � � bodies of human
beings or devas or even a Brahma. So the ranking of the knowledge decides the body
that soul will be residing. The up and down in gyana or wisdom is only found in
atmans. Once, the soul has taken a body, he tries to develop his wisdom and seek a
higher level and ultimately, resides in the Sri Vaikuntam or His abode from where
there is no more return for the atman to lower planes like this earth. Thus atman
is eternal and never undergoes any change. Sri Krishna calls atman as purana. Pura
api navaha puranaha is the Sanskrit meaning for the word purana. It means to say
that it is very ancient and at the same time fresh or novel. Atman also is ancient
but appears fresh everyday. It is common knowledge that we seek changes so as to
avoid monotonous, which can be boring and dull. We rearrange our surroundings. We
change our dress. So Arjuna feels that an unchanging and static atman might cause
boredom. Sri Krishna allays such thoughts and says that atman is fresh everyday
with more and better knowledge. This is a greatness of atman that though he is
changeless, he appears afresh every time. Like Sri Aravamudan of Thirukkudanthai
[Kumbakonam], Alwar says, every time he visits Him, he finds Him revealing Himself
differently. We listen to Sri Ramayana. But every time we listen it refreshes our
knowledge. So He now tells Arjuna that by killing Bheeshma, he will not kill the
atman of Bheeshma.
2-21:
vedA-avinasinam nityam ya enam ajam avyayam
katham sa purushah pArtha kam-ghAtayati hanti kam
"O Partha, how can a person who knows that the soul is indestructible, eternal,
unborn and immutable kill anyone or encourage anyone to kill?"
Tirumangai Azhwar says in Thirunedundantakam - Munuru(Achit),
Pinuru(Jeevatma,Chit), Ponuru (Paramatma).
" .. Irrapaturuku enathu!". Paramatma is embedded inside every Jeevatma and
Jeevatma is in every material body.
One who knows the true nature of soul is eternal understands that he cannot
destroy or kill anybody, nor will be make an attempt
to kill. Krishna says this to Arjuna to ensure that if he knows this truth, he
will understand that he cannot kill Bhishma, Drona etc.
Atma is inside Shareeram, temporarily. Soul is "AJAM" (unborn, unchanging).,
NITYAM(eternal), AVINASINAM (indestructible), "AVYAYAM" (unchangeable). Whoever
realises this gnaanam (i.e a soul is unborn, eternal, indestructible), CANNOT
kill anybody and neither will he even attempt to kill i.e
"Katam cha purushah paartha!".
There are two types of Tattvam - ParaaDarsham, PratyaDarsham. Achit (Lamp, Stone
etc) are all Paraaa Darsham. Whereas,
human, animal etc is all "PratyaDarsham", because we all have the feeling of "I"
(self), which is "Self-illuminating".
So possessing spiritual intelligence, knowing the soul to be eternal,
understanding it to be birthless and deathless being of an inexhaustible nature
how is it possible for anyone to commit any act of destruction against the
immortal soul which dwells in trillions of various and diverse living entities
among the 8 million 400 thousand species of life throughout the billions of
material universes. Whom can anyone destroy? How can anyone destroy anyone? Who
can cause anyone to be destroyed? No one can! Thus it can be seen that ignorance
of the eternal nature of the soul is the cause of all grief by not understanding
that the soul is immortal and thinking that the eternal soul perishes when the
physical body perishes. Comprehending that what happens to the immortal soul when
the physical body ceases to function is factually the withdrawal from an old
physical body to enter into a new physical body. So it can be understood that
those who have deep regret for the loss of the physical body, serving as it does
as the facility for securing and enjoying material pleasures; these living
entities should reflect on the futility and temporal nature of material existence
rather than trying to eternally exploit their senses.
Yaksha poses this question to DharmaPutram in Mahabharat - "What is the most
wonderful-AAshcharyam thing in this world" ??
Yudishtra replies that "even though this body has 9 holes, the Jeevatma doesn't
fly away and still resides in this body!.. that is the
most amazing thing in this world" . Body is "NavaDwara Pura patnam". Yaksha
poses another question : "What is even more amazing"?
Yudishtra replies that "Seeing so many people die also, a person still thinks he
is going to live forever. For eg: Even the pallbearers
plan to make a living by carrying dead!". So it is very difficult to come to that
realization that the atman is everlasting and the body only perishes.
2-22:
vAsamsi jirnani yatha vihaya navani grhnati naro �parani
tatha sarirani vihaya jirnany anyani samyAti navani dehi
"As a person puts on new garments, giving up used up ones, the soul similarly
accepts new material bodies, giving up the old and useless ones."
Arjuna has a doubt now, after hearing Krishna mentioning that Atma is Nityam,
Indestructible etc , body is temporary and will
fall and that one has to bear the pain to achieve the goal. But, human has an
attachment by nature with his body, due to the
association of being in it. It's natural! So, isn't it normal to show attachment
to a body which has given us company throughout the life
and not show any dukham to it's demise or destruction?? In response Krishna
mentions that Slokam. He says that rather than
showing Dukham at the demise of the body, one should express joy! He says, just
like a man wears new garments and throws
off worn out garments, similarly the Jeevatma casts off one body and takes
another. So, isn't it a cause for joy rather than sorrow?
So, rather than feeling sorrow of casting away old body and taking new, it should
be joyous occasion.
In Taittraya Upanishad " Yuvasya .. athisthio... Maanusha Anandah", it says that
Youth is the ultimate fountainhead of happiness for
human life and when this body has overlasted it's usefulness, so isn't it a joy to
shed it?
Now, Arjuna had another doubt - If at the end of this life, one gets a worst body
e.g. animal etc due to past karmas, isn't it a scary thought?
i.e if one gets to wear rags, it would be preferable to wear an old shirt, rather
than shedding it and wearing a rag. Krishna says that,
Arjuna need not fear, since he is fighting a battle doing his Kshatriya duty and
even if he perishes in the battle, he is assured of swargam.
So, he need not worry about the next life.
Transference of the atomic individual soul to another body is made possible by the
grace of the Supersoul. The Supersoul fulfills the desire of the atomic soul as
one friend fulfills the desire of another. The Vedas, like the Mundaka Upanisad,
as well as the Svetasvatara Upanisad, compare the soul and the Supersoul to two
friendly birds sitting on the same tree. One of the birds (the individual atomic
soul) is eating the fruit of the tree, and the other bird (Krsna) is simply
watching His friend. Of these two birds--although they are the same in quality--
one is captivated by the fruits of the material tree, while the other is simply
witnessing the activities of His friend. Krsna is the witnessing bird, and Arjuna
is the eating bird. Although they are friends, one is still the master and the
other is the servant. Forgetfulness of this relationship by the atomic soul is the
cause of one's changing his position from one tree to another or from one body to
another. The jiva soul is struggling very hard on the tree of the material body,
but as soon as he agrees to accept the other bird as the supreme spiritual
master--as Arjuna agreed to do by voluntary surrender unto Krsna for instruction--
the subordinate bird immediately becomes free from all lamentations. Both the
Katha Upanisad and Svetasvatara Upanisad confirm this:
samane vrkse puruso nimagno
'nisaya socati muhyamanah
justam yada pasyaty anyam isam asya
mahimanam iti vita-sokah
"Although the two birds are in the same tree, the eating bird is fully engrossed
with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in
some way or other he turns his face to his friend who is the Lord and knows His
glories--at once the suffering bird becomes free from all anxieties." Arjuna has
now turned his face towards his eternal friend, Krsna, and is understanding the
Bhagavad-gita from Him. And thus, hearing from Krsna, he can understand the
supreme glories of the Lord and be free from lamentation.
2-23 & 2-24:
na-enam chindanti shastrani na-enam dahati pavakah:
na ca-enam kledayanty-apah: na sosayati marutah
"The soul can never be cut to pieces by any weapon, nor burned by fire, nor
moistened by water, nor dried by the wind."
acchEdyo yam adAhyo yam aklEdyo � � asosya eva ca
nityah: sarva-gatah: sthanuh: acalo �yam puratanah
"This individual soul is unbreakable and insoluble, and can be neither burned nor
dried. He is everlasting, present everywhere, unchangeable, immovable and
eternally the same."
The concept of indestructibility of the soul that was already spoken from 11 to 17
is being reiterated here for the sake of emphasis.
Soul cannot be cleaved, burnt, wetted or dryed by weapons, fire, water and air
respectively. It is not capable of being
pervaded by them and cleaving, burning, wetting and drying are actions which can
take place only by pervading a substance.
Krishna says the same thing in both verses 23 and 24, only with a different
wording. Why?? Because, this is important and he
wants to reemphasize the truth of such import, by repeating and stressing on it.
No Weapons can cut this soul! Fire cannot burn this soul! Water cannot drown or
destroy this soul! Air cannot dry or destroy this soul!
Why? Because soul is pervaded inside everything! Now a question will arise -
Isn't this pervasion, omnipresence a characterisitic of
only Paramatma?? Not really. Paramatma is indeed omnipresent, but Jeevatma also
has pervasion(sarvagatah). The significant
difference is that, numerous jeevatmas pervaded throughout the substances of this
world and at any single time, single place, a jeevatma can only pervade only one
place, unlike Paramatma who pervades across space, time and place. Now, Arjuna
has another doubt. Ok, a soul
cannot be cut, burnt or destroyed in any way. But, will a soul will subject to
perishment over course of time? Will it change its nature,
svabhavam over time?? Krishna says NO. Self is eternal. It is Stable,
Immovable (achalah) and primeval (Puratanah).
Another important point here is that Krishna says Self is always having
knowledge(achalah) and it doesn't change or get any new knowledge.
What makes humans and other beings behave differently is due to this knowledge
being hidden or covered due to karmas, just like
a Sun gets temporarily obscured by clouds.
Though the two slokas appear to be repetitive, the 23rd sloka talks of implements,
if any, to destroy atman and the next sloka says the atman is indestructible. It
is our experience in our schools also that important points are reiterated by
teachers so that they are remembered always. Here, Sri Krishna also a Teacher par
excellence, wants Arjuna to remember these noble qualities of atman, and so
reiterates. This will clear any doubts Arjuna has. In the first place, He says
that no weapons are there to cut the atman. Fire cannot burn it. Water cannot wet
it. Here it should be understood that the atman couldn t be � dissolved by water.
Air cannot dry it.
In the next sloka Sri Krishna says about the everlasting nature of atman, which we
had seen earlier. But, in addition He makes another statement that atman is
pervading or permeating all over. We have heard that only Paramatma or God only is
all pervading and omni present. How, then, atman can have this quality? The
interpretation by elders is that when an atman is in a body, by its power of
wisdom or knowledge it is pervading in the entire body without a gap. Same atman
when takes another body as its residence, pervades that body fully. Like this many
bodies are fully pervaded by the atman, at different times. This is a major
difference between the Paramatma and the Jeevatma. While, the former permeates all
bodies always and simultaneously, the latter occupies different bodies at
different times. It is said that certain yogis have that power to have their atman
present in more than one body at the same time. Normally, atman is present in one
body only. Arjuna accepts that it is all right the atman cannot be dissolved by
water or burnt by fire and so on, but it is possible, he doubts, that the atman
might fade on its own and disappear. Sri Krishna says that the eternalness is
natural to atman. Still not convinced, Arjuna feels that the atman may change its
characters with time. He wants to know whether atman�s swabhavam or
characteristics undergo change. Sri Krishna says that the swabhavam of atman is
gyana or intellect. In other words it is gyana swaroopy, a personification of
wisdom. This never changes. A fresh doubt comes in the mind of Arjuna. We find
knowledge is neither uniform nor complete and we take efforts to develop. So how
it is justified to say that the knowledge of soul is not changing? Our elders have
explained this. All atman have total wisdom but when in a body, the knowledge
exhibited is limited by the past karmas. So the brightness is reduced by the
karmas. We dig the earth at a place for water. Water gushes out. Water was already
present there and by digging at the right place the water sprang up. Similarly,
the gyana or knowledge is already in the soul and by our efforts we try to bring
out and become more knowledgeable. Like Sunshine being reduced by the clouds or
the umbrella. So, the atman�s gyana is also permanent.
2-25:
avyakto �ayam! acintyo �ayam! avikAryo �ayam! ucyate
tasmad evam viditva-enam na-anusocitum arhasi
Krishna continues to emphasize the nature of soul - Avayaktoyam, Achintyoyam,
Avikaaroyam.
In this verse Lord Krishna gives additional reasons why one should never grieve
for the soul. Because the soul is unmanifest it is not able to be cut or burned
like objects which are manifest in this world and being unmanifest it is
inconceivable as it is not possible to equate it with the form or nature of
anything that one could imagine in the material existence. Being unable to imagine
the constitution of the soul indicates it is immutable because it is devoid of any
process of modification for example milk transforming to youghurt. Therfore
comprehending the nature and quality of the soul as enunciated above one should
not be under the delusion of lamentation.
There are three sources of knowledge - Pratyaksham (Perception), Anumaanam
(inference), Shabdham(thru other sources e.g. Vedas).
So, whatever thing you take in this world, the three sources of knowledge will
tell that it is perishable. But, for Atma(soul), there is nothing which tells it
is
perishable - Avyakta-Ayam.
Krishna says soul is Achintyoyam - i.e it cannot even be conceived.
Krishna says soul is Avikaaroyam - AviKaaryaam i.e it is unchanging.
e.g take an example. Body can be felt, perceived , while soul cannot be felt
through Senses. And neither cannot it be infered i.e by looking
at something and then saying soul can be perished. Another example is, even
though a Lamp is seen through pratyaksham as one
light which is glowing, by inference we can see that it consists of wick, oil
which is getting exhausted. But, for soul neither through
pratyaksham, nor through inference can we say that soul is temporary.
The word avyaktah means invisible or imperceivable this is because the eternal
soul being totally transcendental to the material existence cannot be practically
examined as can objects which possess qualities of a physical nature.
The word acintyah means inconceivable because the eternal soul is impossible to
perceive by the mind and the senses being in every way transcendental to the
material substratum which is what the consciousness of the living entities base
their understanding on. The eternal soul differs from all other existences and
levels of existence is in transcendence. Therefore it is avikaryah unchangeable
and immutable. The Supreme Lord Krishna instructs that by knowing the eternal soul
to be immortal there is no cause for grief.
2-26:
atha-ca-enam nitya-jatam nityam va manyase mrtam
tathapi tvam maha-baho na-enam socitum arhasi
"If, however, you think that the soul [or the symptoms of life] is always born and
dies forever, you still have no reason to lament, O mighty-armed."
In the previous slokas, Krishna emphasized the body is different from Soul and
says to Arjuna not to worry about this temporary
body and fight in the war. . But in this sloka and the next two slokas,
Krishna indulges in "Adbhukgamavadam" , where he changes tact ,
In this you argue your point agreeing with the point what your opponent is
imagining. So, Sri Krishna argues assuming that the body and soul are same, as
thought by Arjuna.
If both are same also Arjuna should not mourn at the killing of Bheeshma or
Drona. Because, as the body falls, the soul also dies according to the assumption
of Arjuna.
He should not now worry where the soul is going, to hell or heaven, as the soul is
no longer there after the body is slain. So, here he says,
Arjuna .. Ok, even if you consider Atma is identical with body and is
"NityaJatam"(constantly born) and "NityamMurtam" (Constantly dying),
even then (tatah pi), you should not feel grief. Why? The only constant in
this body is CHANGE! We don't always remain a kid, a boy,
a youth or so on. Even things around us, change constantly! Now, Arjuna says,
he is not worried about change, but death.
Krishna says, why worry about death? Arjuna says, he is worried to be separated
from everybody or others separating and the
unknown stage after death. Krishna laughs and says, if Arjuna is considering body
and soul as one and the same, what is there to
worry about death, because once the body perishes, it's the end of body and soul!
This is a good example of how ignorance can cloud
us with fear. For e.g. when we get hurt etc, we are scared, but the expert
Medics are calm and repair us without any fear. A surgeon
is not scared to operate or seeing blood etc, but we are scared. Why? Because the
surgeon is an expert. This shows that ignorance
is the root of this fear. Another reason is "experience".. Lack of awareness is
also another reason for fear. For eg. if we are familiar
with a misery or a disease etc, it is no longer a reason for fear. So, if Arjuna
thinks body and soul are one and the same, change
is inevitable and there is no reason to worry. Similarly, the question of
Swargam, Narakam doesn't arise, because if Arjuna considers
body and soul are one and the same, there is no swargam, Narakam. Arjuna now has
another doubt - "We" know the change in One
body i.e from infant to old age, but when we shed one body and take another body,
we are not aware of the old body and that is a reason
for fear, since the past and future are unknown. Krishna responds that, if we
remember every past life, then we will end up being
inundated with past memories and past relationships, which will end us drowned in
samasaram, without any chance of redemption.
Only great yogis and gnaanis have this power of rememberance, since it doesn't
disturb them. So, Krishna says that birth and death
are inevitable for the body, whose nature is modification and there is no need to
feel grief.
Krsna sarcastically addressed Arjuna as maha-bahu, mighty-armed, because He, at
least, did not accept the theory of the Vaibhasikas (a school of philosophy which
does
not accept soul), which leaves aside the Vedic wisdom. As a ksatriya, Arjuna
belonged to the Vedic culture, and it behooved him to continue to follow its
principles.
2-27:
jatasya hi dhruvo mrityur dhruvam janma mrtasya ca
tasmad aparihArye rthe na � tvam socitum arhasi
"One who has taken his birth is sure to die, and after death one is sure to take
birth again. Therefore, in the unavoidable discharge of your duty, you should not
lament."
Krishna says that whatever is originating, it's destruction is certain and
whatever is perishable, it will inevitably originate.
Arjuna now has a doubt. If he wins the war and whatever is born is going to
perish, it means the win will also be temporary. So, why even
battle?? Similarly, shouldn't a person who has recuperated from disease is happy,
should he be, because his recuperation is ultimately
temporary? Krishna responds saying that, this efforts are required for clearing
of the trouble for that period, which is natural and there
is no confusion or wrong about it. Similarly, it's Arjuna's responsibility to
fight his way from the current situation, rather than running away.
Now another doubt comes up - Is something coming up from nothing or is it coming
up from something ; This two types of
arguments are called - Sat-kaarya Vaadham and Asat-kaarya Vaadham. e.g. To take
an analogy, it's the difference between Discovery
and Invention. Discovery is something which is already there and been identified
for use (eg> country, columbus discovering America).
Invention is creating something which was not there previously (eg> Telephone).
But, really speaking, the components of telephone
was always there and it's only been arranged in a new way. e.g Wool.Thread
strung together becomes a Cloth. Similarly, something can
come out of something and nothing (this is Satkaarya Vaadham) and when it
perishes, it doesn't go away. but is transformed. eg. when
a pot is broken, even though the Pot is destroyed, it creates the clay (broken
into clay pieces). Similarly, when a body perishes, it takes
a different form.
It is evident that death of the physical body is inevitable to whatever is born
and that there is no way to escape from this physical termination of the body.
Similarly rebirth is unavoidable once one's physical body has died. How can
something which has been lost become again? It is conceivable that something which
has already been to become again; but it is inconceivable for that which has never
been to become. Therefore there is nothing that can come that has not been. What
is known as birth and death is but just different modifications of an ever
existing condition. Yarn and other materials exist but when they are woven into a
fabric that is a particular arrangement of the yarn itself, it receives the name
cloth in its modified state. Even the asat-karya-vadis who follow the fallacious
hypothesis that existence comes from non-existence should admit the ever existing
state, for what we know as cloth to them is a new creation but is factually the
same old yarn only in a new form which has been created. It is not sagacious or
well thought out to assume that a new substance has come into being simply because
of a modified condition.
Thus coming into existence and disappearing from existence are modified states of
an ever existing reality. One of the conditions of this modified state is its
appearance called birth and another condition being its diametric opposite is
known as death which by disappearing this ever existing reality passes into. For a
substance which is intrinsically metamorphic the process of modification is
essential. As in the case of a clod of earth, transformed into clay, transformed
into a pot, transformed into dust and transformed back to earth again. The
manifestation of a subsequent condition is but a modification of a previous
condition and that same subsequent condition becomes a prior condition of another
subsequent condition. Reasoning in this way it can be understood that it is
natural that successive modifications take place in regards to creation and
destruction of physical bodies which cannot be avoided and there is no reason to
lament due to this. If there is some slight grief which may be apparent by the
passing from a prior modified state to a subsequent modified state even this grief
need not arise in the case of living entities such as human beings because... and
the next verse 28 clarifies why.
2-28:
avyaktadi-ni bhutani ! vyakta-madhyani bharata!
avyakta-nidhanAny eva! tatra ka paridevana
"The [five elements made] body is not capable of revealing the past [but] middle
[present] revealed. Future not revealed, Oh! Bharatha, where is then need for
grief?"
All created beings are unmanifest in their beginning, manifest in their interim
state, and unmanifest again when they are annihilated. So what need is there for
lamentation?
Note, slokas 26,27,28 are all based on the assumption that body and soul are the
same and Krishna presenting that even assuming this false assumption is true,
even
then one should not get disturbed by the death or destruction of this body. Take
for eg: Pot, clay, mud are three different forms of the same thing and one thing
transforms
into another in it's cycle of formation and destruction. Atleast for Pot, we
know what form it will take (mud, clay etc), when it gets broken.
But, for human, we wouldn't know for sure what it's future state be, after death.
After death, it may take a better form. Arjuna asks,
whether it's possible to know what the past or future states would be? Krishna
responds that, we won't know our past or future, but
only our present. This body which is made up of PanchaBhootams(Bhootani) is
"Avyaaktaani" (unknown) in the past; Our current state(madhya) is
known (Vyaktaani); Our future i.e after death (Nidhana) is unknown(Avyaktaani).
So, there is no point in grieving about the future stage.
Do remember that this sloka is based on the assumption that body and soul are same
and Krishna is presenting it from this point of view
and letting Arjuna know, even with this assumption, there is no point in
grieving(paridevana) about future or past.
Accepting that there are two classes of philosophers, one believing in the
existence of soul and the other not believing in the existence of the soul, there
is no cause for lamentation in
either case. Nonbelievers in the existence of the soul are called atheists by
followers of Vedic wisdom. Yet even if, for argument's sake, we accept the
atheistic theory, there is still no
cause for lamentation. Apart from the separate existence of the soul, the material
elements remain unmanifested before creation. From this subtle state of
unmanifestation comes
manifestation, just as from ether, air is generated; from air, fire is generated;
from fire, water is generated; and from water, earth becomes manifested. From the
earth, many varieties
of manifestations take place. Take, for example, a big skyscraper manifested from
the earth. When it is dismantled, the manifestation becomes again unmanifested and
remains as
atoms in the ultimate stage. The law of conservation of energy remains, but in
course of time things are manifested and unmanifested--that is the difference.
Then what cause is there
for lamentation either in the stage of manifestation or unmanifestation? Somehow
or other, even in the unmanifested stage, things are not lost. Both at the
beginning and at the end, all
elements remain unmanifested, and only in the middle are they manifested, and this
does not make any real material difference.
And if we accept the Vedic conclusion as stated in the Bhagavad-gita (antavanta
ime dehah) that these material bodies are perishable in due course of time
(nityasyoktah saririnah) but
that soul is eternal, then we must remember always that the body is like a dress;
therefore why lament the changing of a dress?
Why then is it seen that even men possessing intelligence lament in this world? It
is simply due to ignorance about the true nature of the eternal soul. Having this
theme in mind the abstruseness of the eternal soul is being given, in the next
slokam (2.29).
2-29:
ascarya-vat pasyati kascid-enam ascarya-vad vadati tathaiva cAnyah
ascarya-vac cainam anyah-srnoti srutvapy-enam veda na-caiva kascit
In the previous three slokas, Krishna expatiated about not being concerned about
Body and how it is temporary. Arjuna is now
baffled that he is unable to comprehend this reality and is still scared. All of
us are in the same boat, including the great Jnaanis, even
though the jnaanis are in a higher plane of understanding. The power of this
bodily conception is very difficult to overcome.
Krishna responds to this fear of Arjuna: This amazing (Aasharyavati ) nature of
soul is known/seen (Pashchati) by only one among crores
and only one among crores talks(Vadati) about it and then only one among crores
hears (Shrunoti) about it and then only one among
crores will really understand(veda) and realise the soul exists and that body is
temporary. This shows that it's only the rare among
the beings that truly realises the Atma and not everybody can get away from this
bodily allure and conception.
Sri Krishna says that one in a crore [ten million] see atman, one in a crore only
hear about atman and one in a crore only talk about him. But it is much more rare
to find a person who understands atman. This may cause a doubt in us that there is
no one knowing about atman. So there is nothing like atman. Because, if anything
exists, then at least some persons should know about it. We talk of Mount Everest.
Very few persons would have seen it. From them we understand it is there. We
believe an object only if someone who had seen the object tells us. So, Arjuna
doubts whether there is an atman, as nobody has seen it. Sri Krishna replies that
He did not say there was no one who had seen the atman, but it is very, very rare
to find a person who had seen atman. Such a person is a noble one, who can be
followed. This second chapter unlike the first one is quite difficult to follow,
for everyone learning Gita. Because the soul is abstract and it has no form to
recognize nor are there any similar substance in the world to identify. But
constant studies and thinking can slowly make us to understand. We are able to
conceive God, as many forms are available. But for atman there are no icons. A
beginning is now made and by continuous efforts we can refine our knowledge about
atman.
We shouldn't get distressed by this! How to overcome this rarity?? Our lives are
totally consumed by material being. It needs
dedication to reflect about our selves (Atma), focus our efforts on it and be
dedicated. For eg: if a boy is given to solve a PHD maths
problem, he cannot solve it. He needs to complete schooling, Graduate, masters,
PHD, before he can solve it. But, at the same time,
if he reached adult age, it doesn't mean that he can solve it, unless he is in the
Maths field. So, this requires not only "age" & experience,
but to study in that field. Similarly, in our lives, we need continued focus in
the reflection of the truth about atma to understand this truth.
Simply, by living in material life and diving once in a while into spiritual
pursuit isn't going to help. When we put effort, the Lord too will
reach his hand to guide us. Infact, knowing about Atma is difficult, because
it's not seen, heard etc. Atleast dieties in temples, we
can see and relish and celebrate fesivals etc, whereas for our atma this is not
possible. So, this is difficult.
Among innumerable beings, someone, who by great austerity has got rid of sins and
has increased his merits, realises this self possessing the above mentioned
nature, which is wonderful and distinct in kind from all things other than Itself.
Such a one speaks of It to another. Thus, someone hears of It. And even after
hearing of It, no one knows It exactly that It really exists. The term 'ca' (and)
implies that even amongst the seers, the speakers and hearers, one with authentic
percepetion, authentic speech and authentic hearing, is a rarity.